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COPYRIGHT DEPOSIT. 



Commentary on the 
Gospel According 
to Saint John 



BY 



Rev. G. A. McLaughlin, D. D. 

Author of "Living Sacrifice;" "Inbred Sin," "Clean Heart," "Old 
Wine in New Bottles," "Saved and Kept," "The Vine and 
Branches," "The Promised Gift, " and "Commen- 
taries on the Gospels of Saint Matthew, 
Saint Mark and Saint Luke." 



'9*3 

THE CHRISTIAN WITNESS CO MP ANT 
CHICAGO AND BOSTON 



Copyright 1913 
By 

The Christian Witness Co. 



©CI.A351881 



Preface 



An eminent ecclesiastical authority * has said concerning 
Holiness as found in the Word of God, "It breathes in the 
prophecy, thunders in the law, murmurs in the narrative, whispers 
in the promises, supplicates in the prayers, sparkles in the poetry, 
resounds in the songs, speaks in the types, glows in the imagery, 
voices in the language and burns in the spirit of the whole 
scheme, from its Alpha to Omega, from its beginning to its end. 
Holiness! Holiness needed! Holiness required! Holiness offered! 
Holiness attainable ! Holiness a present duty, a present privilege, 
a present enjoyment, is the progress and completeness of its won- 
drous theme! It is the truth glowing all over, webbing all through 
revelation; the glorious truth which sparkles and whispers and 
sings and shouts in all its history and biography and poetry and 
prophecy and precept and promise and prayer; the great central 
truth of the system. The wonder is, that all do not see, that any 
rise up to question a truth so conspicuous, so glorious, so full of 
comfort." Another authority f has written a book to show that 
Holiness is "the central idea of Christianity." This fact, how- 
ever, is not generally recognized or admitted among the com- 
mentators. Holiness seems to many to be a matter of incidental 
mention in the Scriptures, and many commentators succeed very 
well in concealing it, or in those marked passages that teach 
it, treat it so indefinitely as to make it intangible and misty. 
Hence this commentary, which attempts to reveal Holiness (either 
in theory or practice) in every verse, claims the right of exis- 
tence. Most of the early commentaries were written from a 
Calvinistic standpoint, which denied the possibility of living 
free, either from original sin or actual transgression; asserting 
that Christ cannot cleanse and keep from sin, but that this 
friendly work must be performed by our enemy, Death; or, if 



* Bishop Foster, 
t Bishop Peck. 



iii 



some have admitted tkat Christ can perform the work, they have 
denied that the Great Physician could or would cure until we 
were removed from the baneful atmosphere of this sinful world. 
Arminian commentators have been affected, with but few excep- 
tions, with this unscriptural, dogmatic taint. As we study both 
Calvinistic and Arminian authorities, we many times notice pass- 
ages where, to be true to the Scripture, they unconsciously drop 
their theology, and clearly 1 and explicitly declare the possibility 
of being cleansed from all sin. If any reader shall say, as we 
quote from these authorities, that we do not represent their 
thoughts as they themselves intended, we reply, that we represent 
at least Adam Clarke, John Wesley and some others correctly, 
and that other writers were obliged to state their opinions as 
they did or be unfaithful to Scripture, and we quote some of 
them to show the inconsistency of any system that represents 
Jesus Christ as a perfect Saviour, and at the same time theoreti- 
cally denies his power to heal the malady of sin at the very time 
of the sickness. In the treatment of the miracles of Christ, com- 
mentators have been obliged to consider the healing of the body 
as a type of the healing of the soul, or get no spiritual lessons 
from these events. But in so doing, complete, instantaneous 
faith-cures of the body have been represented as symbols of the 
same cures wrought upon the souls of men. It is impossible to 
find a commentator who seeks to convey spiritual teaching from 
the cure of lepers, who does not state the antitype of soul-healing 
as clearly and unequivocally as we could wish. "VTe call especial 
attention to the treatment of the healing of leprosy by nearly 
all the commentators, who state clearly and positively that Jesus 
can cleanse from the leprosy of sin. As leprosy is universally 
accepted as a type of sin, its cure must therefore be accepted 
as a type of the cure of sin. A large part of the cures of Christ 
must have a spiritual interpretation, or none at all, that shall 
be of any spiritual profit to us. Happily we are not left in 
doubt as to this question. Jesus interpreted to us many of his 
miracles, and thus gave us the principle of interpreting miracles 
spiritually. (See John 6:27-64; 9:39-41; Luke 5:1-10.) Our 
new of the great and underlying thought of the Scriptures is 
further substantiated by all or nearly all those grand passages 
which tell us the end and aim of the Bible. (See Psalms 119: 



IV 



1-4, 9, 11; John 15: 3; 17:17; Eph. 5:26; 2 Tim. 3:16, 17; 
2 Peter 1:4, and others.) 

It may be objected that the author sees Holiness everywhere 
in the Scriptures because he is determined to see it there. In 
reply we would say that doubtless the objector may not see 
it there, because he does not wish to see it. The scribes and 
Pharisees, who were certainly as well acquainted with the text 
of the Old Testament as any of the modern divines or scholars, 
did not recognize the portraits of Jesus of Nazareth in those 
writings at all. We would say still further that the great proof 
of the inspiration of the Scriptures is in the power and privilege 
of proving them true by experience, if we come candidly to 
Jesus seeking to know and do his will. The doctrines of the new 
birth and the witness of the Spirit, as taught in the Scriptures, 
have been proved true again and again in human lives. And the 
testimonies to this effect are accepted in the Church to-day. 
The doctrine of the baptism with the Holy Spirit, a work subse- 
quent to conversion, whereby the heart is cleansed from all sin, 
is just as clearly testified to by the saints from all the denomi- 
nations, men and women of sober judgment, scholarly wisdom 
and consistent lives. 

Lastly. This commentary is not written polemically, or with 
any desire to reflect on anybody or anything but sin. It is written 
to assist that large and growing body of believers whose under- 
standing, through experience of these truths has been opened 
to see these things; who have found, since their baptism of 
love, that the Bible is a new book who have the new version 
by the latest and best of the revisers — the Holy Spirit. 

CONCERNING THE GOSPEL BY ST. JOHN. 

St. John was the disciple most intimate with Jesus, and 
hence was best adapted through divine inspiration to write this 
Gospel. This Gospel differs from the others in that it specifically 
treats the deity of Jesus. Luke wrote the most complete biog- 
raphy of Jesus from the human standpoint, but John writes 
more of his divine life. So conclusive is this Gospel in establish- 
ing forever the fact of the deity of Jesus, that infidelity has 
made its severest attacks upon it. But it has sustained its 
claims; it has survived the most searching criticism. It may 



v 



be well called a volume of the sermons of Jesus, the greatest 
Preacher. Here we have discourses on the new birth (chap. 3) ; 
the relation of Jesus in sustaining the divine life in the believer, 
illustrated by the water and bread of life (chaps. 4, 6) ; the 
deity of Jesus Christ (chap. 5); the fulness of the Spirit (chap. 
7); Christ as light, liberty, and life (chap. 8); Jesus the light 
of the world (chap. 9); Jesus the good shepherd (chap. 10); 
Jesus the resurrection and the life (chap. 11) ; the necessity of 
the atonement (chap. 12) ; the necessity of entire cleansing 
(chap. 13) ; a sermon of comfort and promise of the Comforter 
(chap. 14); the intimate relation of Christ and his disciples, 
and its fruits (chap. 15) ; the office and work of the Holy Spirit 
(chap. 16) ; the marvellous prayer sermon for the sanctifieation 
of believers (chap. 17); the discourse before Pilate (chap. 19); 
the farewell discourses (chaps. 20, 21). A gradual unfolding 
of the theme of holiness may also be clearly seen, beginning 
with the new birth then the sustenance of that new life by an 
indwelling Jesus as the bread, water, life, and light of the soul; 
and in his later discourses the treatment of sanctifieation, which 
removes inward sin and enables us to have life more abundantly. 
Here is a volume of sermons that can never be exhausted; here 
is a book on homile'tics that is not enough studied; here preach- 
ers and teachers may get more instruction on the matter and 
manner of preaching than from any other book in the world. We 
are convinced that if it were studied as such, as a help to 
effective sermonizing, it would be of greater service than any 
test-book upon the subject that has ever been written. The author 
of this commentary has endeavored to point out some of the 
spiritual teachings that he has found in this exhaustless treasure- 
house. He makes no apology for spiritualizing whenever it is 
possible, for the author declares (John 20:31,) "But these are 
written, that ye might believe that Jesus is the Christ, the Son 
of God; and that believing ye might have life through his name." 
We have spent no time proving the divinity of this book. Be- 
lieving that the best defence of this book is saved souls, "living 
epistles," who are the real Christian evidences, our only aim is 
to show that believers are encouraged here to obtain cleansing 
from all sin; and holy souls are the best proofs of the inspiration 
of the Scriptures. 



vi 



CHAPTER I. 



HOLINESS DATES BACK TO ETERNITY. 

Holiness has Always Existed. Vs. 1-3. The Mission of God's Serv- 
ants is to Reflect Holiness. Vs. 4-9. The Attitude of De- 
pravity Towards Holiness. Vs. 10-11. Initial Holiness is Re- 
ceived by Faith. Vs. 12-14. Complete Holiness Obtained at 
the Reception of the Second Grace. Vs. 15-18. John's Bap- 
tism a Symbol of Initial Holiness. Vs. 19-28. Jesus's Bap- 
tism Takes Away Sin. It is the Negative Side of Entire Sanc- 
tification. Vs. 29-34. The Preacher Who Reiterates the Truth 
Concerning Jesus Will Make an Impression for Good on Some 
One. Vs. 35-42. God Had Holy People on Earth When Jesus 
Came. Vs. 43-49. Purity Opens the Eyes of Its Possessor to 
Behold Increasingly Greater Things. Vs. 50-51. 

HOLINESS HAS ALWAYS EXISTED. Vs. 1-3. 

1 In the beginning was the Word, and the Word was with God, 
and the Word was God. 

2 The same was in the beginning with God. 

3 All things were made by him ; and without him was not any 
thing made that was made. 

The history of Jesus Christ on earth is the history of holiness, 
for he was holiness incarnate. And every thing occurring in his 
life was a reflection of holiness, and every attitude of men towards 
him illustrated the attitude of the world towards holiness. So 
when we trace the ancestry of Jesus, way back before the 
foundation of the world, we are tracing holiness back to its 
source, which is eternal. 

J ohn begins his Gospel with the sentence, ' ' In the Beginning, ' ' 
the same words that Moses employed in the beginning of the 
book of Genesis. He refers to the same, " Beginning, ' ' which 
was before creation. This shows that our holy religion was 
before all other religions, because its author has always existed. 
How long that " beginning' ' was no one can tell. Notice it is not 

7 



8 



COMMENTARY ON THE GOSPEL 



''From the beginning" but "In the beginning." Had it been 
the former it might mean that Christ was created after other 
things were created; but he was in not from, fhat period, which 
was eternal as far as we know. 

John begins his Gospel farther back than either of the other 
evangelists, because his chief motive was to convince the Unitar- 
ians of his day that Jesus was God. The Pharisees and Jews 
generally were Unitarians. We read (Chapter 20:31) that the 
object of this Gospel is ' ' That ye might believe that Jesus is 
the Son of God, and that believing ye might have life in His 
name. ' 1 

He calls Jesus Christ, The Word. In other places the same 
term is used to denote the Bible. Christ and the Bible are the 
two great "Words" by which God has spoken his truth to the 
world. They are both called the "Word" because a word is a 
means of communicating the thoughts of one person to another. 
Christ revealed the message of God to the world. 

By referring to Psalm 33:6, we shall see that this term had 
been used to describe the Creator of the World in Old Testament 
times. God delights to speak his will to men, and has been doing 
so all through the ages. But now he speaks so clearly through 
Jesus Christ that the latter is called The Word, in comparison 
with whom all other revelations were but inferences. The Word 
did not come into being in the Beginning. He already was, when 
the Beginning began to be. 

This Word was with God, and was God. He is often called the 
Logos by theologians because Logos is the Greek for Word. Here 
we have stated the great mystery of the Father and Son, so stated 
as to have us understand that the Word and Father are two 
distinct persons of the Godhead, in the most intimate relations. 
Argument is useless, with any one who refuses to believe this 
plain statement, "The Word was God." 

John emphasizes the two previous statements of verse 1 and 
combines them into one statement by saying, "The same was in 
the beginning with God." Thus he shows us that The Word 
was God and at the same time distinct in personality from God 
the Father. 

Having shown the relation of the Word to Deity, he now 



ACCORDING TO ST. JOHN 



9 



proeedes to show his relations to humanity by saying "All things 
were made by him. ' ' 

Up to this time the world generally (except the Jews) had 
believed that matter had always existed. John, by inspiration 
launches another truth, which was new, that God created all 
things. The last part of verse 3 is simply a repetition of the 
first part of the same verse, stated in different language. 

THE MISSION OF GOD'S SERVANTS IS TO REFLECT 
HOLINESS. Vs. 4-9. 

4 In him was life ; and the life was the light of men. 

5 And the light shineth in darkness ; and the darkness compre- 
hended it not. 

6 There was a man sent from God, whose name was John. 

7 The same came for a witness, to bear witness of the Light, 
that all men through him might believe. 

8 He was not that Light, but was sent to bear witness of that 
Light. 

9 Tbat ^-s? the true Light, which lighteth every man that cometh 
into the world. 

He (the Word) is the source of all life, (Vs. 4) both physical 
and spiritual, and this life is more than the light possessed by 
the brute creation. It is that moral illumination which God gives 
to all the world, both Christian and heathen. It is the voice of 
God speaking to the consciences of all men. It is in Christian 
lands, the historical revelation, it is in heathen lands the essential 
revelation of the Christ. It is absolute holiness shining out of 
the bosom of the Father, through the Word and giving all men 
the knowledge that they are sinners, just as a light in a dark 
night, reveals the surrounding darkness and makes it more vivid. 
This revelation with the heathen is called conscience or suscepti- 
bility to becoming religious; hence it is found everywhere that 
man seeks to have some kind of religion. "And this highest 
consciousness of the human spirit is the basis of the operation of 
the divine Spirit in and upon man, by which he is able to be in 
himself a responsible and holy being." (Whedon.) This is the 
basis of all our holiness; it is the power to discern our need of 
it and to receive it. This light he says, is the light of men. 



10 



COMMENTAEY ON THE GOSPEL 



It shone tlirough Judaism. It shines through nature upon the 
consciences of the heathen. 

In verse 5 we have light and darkness — sin and holiness — 
personified. This is a statement of the contest going on between 
depravity and holiness all through the centuries since the fall 
of man. It is still going on everywhere except where the light 
has been expelled by the darkness, or the darkness has been 
expelled by the light. Notice "shineth" in verse 5 is present 
tense ; not only has God been shining on the race, but he continues 
to do so. 

1 1 The darkness comprehendeth it not. ' ' This is a remarkable 
passage and gives two qualities of depravity; amounting virtually 
to a definition. 1. Darkness or spiritual ignorance of the holy 
nature of God. This is the negative side of the definition of de- 
pravity. Darkness is often used in the Bible to denote depravity. 
Dr. Strong says, ' ' The darkness is of course the opposite of 
light, that is, moral ignorance and consequent depravity." 2. A 
positive quality — hostility to the light. The word ' ' comprehen- 
deth ' ' means literally, ' ' to take down. ' ' The depraved human 
heart refuses to take down the light from heaven. It is opposed 
to holiness. Therefore wherever there is antagonism to holiness, 
the real reason (no matter how many subterfuges men may offer) 
is that dark depravity opposes the light of holiness. Having 
found out that there is an enemy within us, who opposes holiness, 
we need all the more to push the battle. The tendency of light 
is not merely to be seen but to attack and chase away darkness. 
The reason darkness does not readily yield to light is because 
it hates it (John 3:19-20; Matt. 13:15). 

Having given us a description of the eternal Word, John 
now makes mention of a man, John the Baptist. The writer 
began in the far off recesses of eternity, and tells of the intro- 
duction of the light into the world, and now he speaks of a 
man whom God employed to bring the knowledge of this light 
to men. Here we have shown the part, that man has, in saving 
the human race. God might have employed angels but he saw 
fit to employ men and make them ' 'laborers together with God." 
Here we see the great business of men in spreading the gospel is 
to be witnesses. The whole business of John the Baptist and of 



ACCORDING TO ST. JOHN 



11 



us is to call men's attention to the Light of The Word — Jesus. 
John was more than a prohpet. He was a witness. He had seen 
the Word of whom the prophets had only foretold. (See our 
commentary on Luke 1:15-17; and 7:24^35.) A witness is one 
who tells what he knows. So we see that holy men (for John 
was a holy man. (Mark 6:20) get their light, like the planets, 
from the Sun of Righteousness and reflect it upon darkened souls 
about them. Every holy man is a forerunner or herald of Jesus 
to those who do not know him. No unholy man, no matter what 
his intellectual attainments may be, 1 1 can make a ready a people 
prepared for the Lord." (Luke 1:17.) John's theme and the 
testimony of all holy men is, walking in the light which leads to 
the fountain of cleansing (1 John 1:7). John met opposition 
from the darkness of sinful hearts, as did his Master. All wit- 
nesses to the light have to meet the opposition of the powers of 
darkness. 

John was not merely to persuade men by his example, but 
by his voice. He was ' ' the voice of one crying in the wilder- 
ness. " (Mark 1:3.) The modern idea of "Let it shine but say 
nothing about it," had not at that time been invented. 

In later times some people believed that John the Baptist was 
the Messiah. So John the Evangelist, who writes this, takes pains 
to set men right on this point. John the Baptist and all preach- 
ers are but servants of Christ, and can not save men. 

Jesus was the "true light," and all his servants are reflectors 
of that light. 

This light lightens every man that comes into the world. (See 
Rom. 2:12-15.) Bishop Taylor says the heathen, having the 
essential Christ in the light of natural religion, are in God's pri- 
mary school. So was Cornelius — saved up to his light. He who 
lives as well as he knows in heathen lands will be saved, and no 
one can do better than that in Christian lands, or in heaven. 
Everybody has light enough to be saved if they will. There are 
but two classes in the world — those who are determined to do right 
and those who are not. The only condemnation in the world is, 
that men will not live up to what light they have. (John 3:19.) 



12 



COMMENTARY ON THE GOSPEL 



THE ATTITUDE OF DEPRAVITY TOWARDS HOLINESS. 
Vs. 10-11. 

10 He was in the world, and the world was made by him, and the 
world knew him not 

11 He came unto his own, and his own received him not. 

In verse 10 occurs a repetition of what is taught in verse 5. 
It shows the attitude of depravity (or the depraved heart of 
man) towards holiness. By the term world is meant virtually 
unconverted, depraved humanity. Jesus had a claim upon it 
because he made it, but it is hostile to him because ignorant 
of spiritual things. Hence the depraved world did not recognize 
the character and merits of the only absolutely pure man that 
ever walked the earth. So Paul says of their ignorance, "Which 
none of the princes of this world knew, for had they known it, 
they would not have crucified the Lord of glory." While on 
earth inanimate nature — winds and waves — obeyed him better 
than his professed church. 

His own church received him not. The bitterest opposition to 
spirituality has come from an apostate church in all ages. What 
is it to receive Christ? "To receive Christ is to acknowledge 
him as the promised Messiah; to believe in him as the victim 
that bears away the sin of the world, to obey his gospel; and to 
become a partaker of his holiness, without which no man shall 
see the Lord." (Clarke.) 

INITIAL HOLINESS IS RECEIVED BY FAITH. Ys. 12-14. 

12 But as many as received him, to them he gave power to 
become the sons of God, even to them that believe on his name : 

13 Which were born, not of blood, nor of the will of the flesh, 
nor of the will of man, but of God. 

14 And the Word was made flesh, and dwelt among us, (and we 
beheld his g^ry, the glory as of the only begotten of the Father,) 
full of grace and truth. 

Here we have a definition of saving faith whereby we receive 
initial holiness, or regeneration. Saving faith according to this 
is the reception of Jesus. We learn from this, 1. That intellec- 
tual faith and saving faith are not the same. 2. That saving 



ACCORDING TO ST. JOHN 



13 



faith depends on our will; hence all can believe who will to 
believe. After all the elaborate definitions, saving faith is simply 
receiving Christ. While on the other hand, unbelief is a refusal 
to accept Christ. Unbelief is manifest in the attitude of the 
heart against God. The depraved heart is "an evil heart of 
unbelief." (Heb. 3:12.) The essence of depravity then is 
unbelief. 

To those who thus received him, he gave the power to become 
the sons of God. They did not purchase it with any gift, or 
good works or merit. He gave it — a gift of grace. 

The term power means in the Greek, right and privilege. 
Every son and daughter of Adam, under the charter of the 
gospel has the right to become a partaker of the divine holiness, 
if he will comply with the conditions. 

The right and privilege to become the sons of God. We are 
sons of God because God adopts us into his family. Jesus is the 
only begotten Son. John tells us of the great honor bestowed upon 
us thus, "Behold what manner of love the Father hath bestowed 
upon us that we should be called the sons of God." This comes 
from receiving Jesus. Godet says of this, "The man fixes his 
gaze on Christ, and, discerning in him the divine stamp of holi- 
ness, he surrenders personally to him. This is faith." ij 

Believing on the name of Christ according to this verse is 
receiving Jesus. Thus we fulfill the prayer, "Hallowed be thy 
name. ' ' 

He goes on to say that those who thus receive Jesus are born 
of God. He does not use the term, regeneration, but an equiva- 
lent, and no one takes any exception to this. But when it comes 
to the doctrine of sanctification, objection is sometimes made if 
any term is used that is not exactly mentioned in the Bible. 
Regeneration means a new life in the soul, as new as a birth. 
It is a spiritual birth, and can be obtained no other way. Many 
people unconsciously state an error when they say they are 
trying to be Christians. It is a birth and cannot be arrived 
at by striving. He goes on still further and defines the new 
birth negatively and positively. (A hint to teachers and preach- 
ers.) Negative and positive statements are necessary to guard 
and fully state definitions. 



14 



COMMENT AEY ON THE GOSPEL 



Negatively. 1. 1 ' Not of blood. " "We do not become children 
of God by natural birth. This text strikes at Universalism which 
asserts that we are all the dear children of God and he will not 
punish his dear children forever. This is the foundation of Uni- 
versalism. But Johu strikes this error by saying, the sons of 
God are "not born of blood. " They are born by the new birth. 
"By nature we are the children of wrath even as others." 
(Eph. 2:3.) 

2. "Nor of the will of the flesh." Sonship with God does 
not come through the efforts of a strong will against sin. Here, 
he strikes a blow at the great effort, of our carnal nature, to be 
religious by a scheme of morality — human righteousness. Moral- 
ity is not true religion although we can not have true religion 
without morality, for true morality is the fruit of true religion. 

3. "Nor of the will of man." Sonship is not acquired 
by culture inculcated by human teachers. This strikes • at Uni- 
tarianism which proposes to culture sin out of us, and holiness 
into us. 

Positively. Eegeneration is wrought in the soul by divine 
power. He says, "But of God." Many formalists overlook 
entirely this definition and tell us a Christian is one who does 
this or that. Doing is the phenomena of the Christian life, but 
is not the life, any more than breathing is the life of the 
natural man. As soon think of defining a horse as an animal 
that walks and trots. The proper way to define a horse is to 
tell to what order of beings he belongs — the species, genus, etc. A 
true Christian is born of God; is a partaker of the divine nature. 
It is not what we do, but what we are, that constitutes us the 
children of God. 

The thirteen preceding verses were written to lead up to verse 
14, which declares that this Almighty eternal word was made 
flesh and dwelt among us. This is the theme of the whole Bible 
— the Son of God taking upon him human nature. This was done 
that the sons of men might become the sons of God (Vs. 13) 
because their faith receives him, who was God manifest in the 
flesh. 

No finite mind has power sufficient to grasp this great mys- 
tery — the union of God and man in Jesus Christ. But we may 



ACCORDING TO ST. JOHN 



15 



believe mysteries although we can not understand them. If 
not then we could not believe many things which are unex- 
plainable. The remaining chapters of this Gospel are sim- 
ply the unfolding and illustrating of this verse, and describe 
the way Jesus lived a holy life among men, as our example 
of holiness. Had he come as a spirit or phantom, with- 
out a body, he would not have been a pattern of holiness to 
us. 

Verse 14 says he 1 ' dwelt among us. ' ' The Greek signi- 
fies, he tabernacled among us. A tabernacle is a temporary 
structure, easily put up and easily removed, like the ancient 
tabernacle in the wilderness. Jesus came to this world in 
human form only temporarily. His body was the tabernacle 
in which he dwelt over thirty years. God has always desired 
to dwell among men; with unf alien Adam in the Garden; 
in the pillar of cloud and of fire among the children of 
Israel; in the Shechinah in the temple at Jerusalem; in the 
body of Jesus; and in believers in this last dispensation. 
"Ye are the temples of the Holy Ghost." In verse 16 John 
testifies that this fullness was his own experience. 

John says "We beheld his glory." This glory was spir- 
itual. It was not only that blaze of divine glory which 
John the writer saw on the Mount of Transfiguration, but 
a moral and spiritual glory, coming from him who was full 
of grace and truth. It was the glory of holy character, the 
richest, divinest glory of the universe. It was inherent in 
Jesus in his relation to his Father (John 17:22). "Such a 
relation with God is the most complete glory which can irra- 
diate the face of a human being. It comprehends of course, 
all the manifestation of such a relation; thus, works of power, 
words of wisdom, the life of charity and holiness, all of 
divine gTandeur and beauty, that the disciples beheld in Je- 
sus." (Godet.) 

Jesus is called "the only begotten." This phrase is used 
only of Jesus Christ. Believers are sons, by adoption. He is 
the only begotten Son; the only Son of God, directly begot- 
ten of God. 

Jesus is full of grace, (ever ready to save), and truth. He 



16 



COMMENTARY ON THE GOSPEL 



is "the way, the truth and the life/' and we are to be like 
him in our sphere. Abbott says ' ' The Christian is to be like 
his master full of grace and truth. To be at once perfectly 
truthful and also gracious is one of the most difficult prob- 
lems of the Christian life." Only a holy man can be gra- 
cious and truthful always. 

COMPLETE HOLINESS OBTAINED AT THE RECEPTION 
OF THE SECOND GRACE. Vs. 15-18. 

15 John bare witness of him, and cried, saying, This was he of 
whom I spake, He that cometh after me is preferred before me : for 
he was before me. 

16 And of his fulness have all we received, and grace for grace. 

17 For the law was given by Moses, but grace and truth came by 
Jesus Christ. 

18 No man hath seen God at any time ; the only begotten Son, 
which is in the bosom of the Father, he hath declared him. 

John the writer now looks back to the time when he first 
heard John the Baptist testifying of Jesus, and speaks of 
it in the historical present, as if he heard him giving that 
testimony, that so astonished his hearers. 

John was vehement in his testimony. He "cried." Every 
Christian today should be positive and emphatic in his tes- 
timony. He had been testifying for several months of the 
coming of Jesus. 

We now have the testimony of John, the evangelist as 
to his experience of the second work of grace. (Vs. 16.) Not 
only had he and others received Jesus and become the sons 
of God, but they had also received of his fullness. This 
is what Paul prayed that the church at Ephesus might re- 
ceive (Eph. 3:19). Paul as well as John claimed to have 
the same experience (Rom. 15:29). This was the common, nor- 
mal experience of the apostles and to this they exhorted the 
church. This is the burden of the epistles of the New Testa- 
ment. Hence John says in verse 16 "all, we received." All 
the church received this experience at Pentecost " Grace for 
grace. ' ' This is a remarkable expression. It means that we 
receive this in two installments — one state of grace for or 



ACCORDING TO ST. JOHN 



17 



instead of another. Notice all grace is received — not grown 
into. Grace originally meant favor, benefit, etc. It came 
to mean salvation, as we receive that by the special favor of 
God; not because of any merit of our own. The preposition 
for here is in the Greek anti and means instead of. We give 
several passages where it is thus used. Matt. 5:38 "An eye for 
an eye. " That is an eye instead of an eye — a method of 
punishment under the law. (See the same use of the prepo- 
sition anti in Matt. 17:27; 20:28 and other passages.) So it 
means here one degree of grace instead of or taking the place 
of another; and as all grace is received by faith, it means, 
another grace taking the place of or instead of what we 
had previously. Therefore entire sanctification by faith, as 
a second work of grace subsequent to regeneration is scrip- 
tural. And this is the method whereby we arrive at the 
fulness of the blessing to which Paul testifies (Eom. 15:29). 
The grace of entire sanctification succeeds the grace of justi- 
fication. "We have nothing to give in exchange for the divine 
grace; our only virtue is to receive. It is given to us in ex- 
change for the grace already imparted" (Abbott). 

Verse 17 has three contrasts (1) The law was given — it 
came as a completed whole — while grace and truth came in 
installments. He who says he got it all the first time misap- 
prehends the gospel, as if it had the same origin as the law — 
once for all and meagre at that. 

2. It "came by Moses." It came by a man. But "grace 
for grace," (Vs. 16) comes by Jesus Christ, who is greater 
than any man, because divine. And therefore he is able to give 
complete salvation. 3. It was law under the old dispensa- 
tion, that is the truth — justice without any grace or mercy. 
But grace (or mercy) and truth mingle in the gospel with- 
out conflict. Grace without truth is only sentimentality, as seen 
in Universalist preaching; and truth without grace (mercy) 
is harshness, as seen in the statements of ancient, extreme 
Calvinism. Grace and truth are happily blended in Jesus Christ 
and become likewise blended in fully sanctified sor 1 ?. 

The 18th verse ends the introduction to this gospel of John. 
The whole eighteen verses are closely written and are packed 



18 



COMMENTARY ON THE GOSPEL 



full of the attributes of Jesus Christ and also of his salvation 

in its initial and completed degrees. 

JOHN'S BAPTISM A SYMBOL OF INITIAL HOLINESS. 
Vs. 19-28. 

19 And this is the record of John, when the Jews sent priests 

and Levites from Jerusalem to ask him, Who art thou ? 

20 And he confessed, and denied not ; but confessed, I am not the 

Christ. 

21 And they asked him, What then? Art thou Elias? And he 
saith, I am not. Art thou that prophet? And he answered, No. 

22 Then said they unto him, Who art thou? that we may give 
an answer to them that sent us. What sayest thou of thyself? 

23 He said, I am the voice of one crying in the wilderness, Make 
straight the way of the Lord, as said the prophet Esaias. 

24 And they which were sent were of the Pharisees. 

25 And they asked him, and said unto him, Why baptizest thou 
then, if thou be not that Christ, nor Elias, neither that prophet? 

26 John answered them, saying, I baptize with water : but there 
standeth one among you, whom ye know not ; 

27 He it is, who coming after me is preferred before me, whose 
shoe's latchet I am not worthy to unloose. 

2S These things were done in Bethabara beyond Jordan, where 
John was baptizing. 

John the evangelist was introduced to Jesus by John the 
Baptist, whom he ever delighted to honor as truly regenerated 
souls love to honor their spiritual father. He tells how the 
Jews stirred up by John's plain, rugged preaching sent priests 
and Levites to inquire by what authority he came. Holy 
people have to endure the sifting of both ecclesiastics and the 
devil. Months afterwards when Jesus asked the Pharisees, from 
whence the baptism of John came, they did not dare to say 
what they thought, for they feared the people. This shows to 
what an extent the preaching of John took hold of the people. 

Some people thought him, the Christ (Luke 3:15). Holy 
men turn the thought of the world to their Master. Others 
thought he was Elijah. But he said, ' ' No. ' ' Jesus said he 
was Elijah (Matt. 17:12, 13). The answer to this is that he 
was the Elijah of his day, of the New Testament, rebuking sin 
in the power and spirit of Elijah of old. In Deut. 18:15 a 



ACCORDING TO ST. JOHN 



19 



prophet had been foretold. So they asked him if he was the 
one. The apostles declared that prophet was Christ (Acts 
3:22; 7:37). 

All their queries were in vain. John did not answer to any 
of them. Having told them who he was not, John now tells 
them who he is. He tells them that he is in fulfillment of the 
prophecy of Tsaiah (Isa. 40:3), the forerunner of Christ. He 
says he is a voice. Holy men are to call the attention of the 
world to Jesus by the voice. They are not to "live their religion 
and say nothing about it" as some would have us believe. 

His message was to command men to "make straight the 
way of the Lord. ? ' This is ever the mission of holy men — 
calling upon the Pharisaical of the church to make straight 
the way of the Lord. In the East heralds often went before 
a king to bid the people prepare the highway for him. John 
had commanded the nation to forsake sin as a preparation for 
the coming of Christ. So do holy people now. 

The investigating committee were puzzled because John, be- 
ing neither Christ, nor Elias nor that prophet, should baptize, 
for baptism was not allowed except by the command of the 
Sanhedrin, and then only Gentiles were baptized. The Jews 
considered that they were the children of Abraham by birth 
and by circumcision, and that therefore they had all entered 
the family of God. And now seeing John baptizing Jews was 
a mystery that they could not explain. They wished to know 
if he baptized by divine authority. In Mark 1:4 his baptism 
is called "The baptism of repentance, for the remission of 
sins." "Water was the symbol of purification from actual 
transgression. 

He then tells them there is one standing among them whom 
they did not know. Evidently this unrecognized one was the 
Christ himself. The clause "Is preferred before me" is not 
in the best manuscripts. John was deeply humble as he speaks 
of his Master, whose shoestrings he does not feel worthy of 
unloosing — a duty performed by servants. Holy men are hum- 
ble men. 



20 



COMMENTARY ON THE GOSPEL 



JESUS' BAPTISM TAKES AWAY SIN. IT IS TFE NEGA- 
TIVE SIDE OP ENTIRE SANCTIFICATION. 
Vs. 29-34. 

29 The next day John seeth Jesus coming unto him, and saith, 
Behold the Lamh of God, which taketh away the sin of the world. 

30 This is he of whom I said, After me cometh a man which is 
preferred before me : for he was before me. 

31 And I knew him not : but that he should be made manifest 
to Israel, therefore am I come baptizing with water. 

32 And John bare record, saying, I saw the Spirit descending 
from heaven like a dove, and it abode upon him. 

33 And I knew him not : but he that sent me to baptize with 
water, the same said unto me, Upon whom thou Shalt see the Spirit 
descending, and remaining on him, the same is he which baptizeth 
with the Holy Ghost. 

34 And I saw, and bare record that this is the Son of God. 

The next day Jesus came where John was, and when the 
latter sees Jesus, he cries " Behold the Lamb of God that 
taketh away the sin of the world. ' ' Jesus allowed a holy man to 
introduce him. Holy men are still entrusted with the duty of 
introducing men to Jesus. 

Under the old dispensation lambs without spot, or blemish, 
were offered for sin, especially the Paschal lamb, offered at the 
Passover. These lambs were emblems of the purity and gen- 
tleness of Jesus, and their sacrifice was an emblem of the offer- 
ing of Jesus. He was the lamb of God — the sacrifice that God 
had prepared. When ancient sacrificers offered a lamb, they 
showed their faith in God's way of salvation. Preaching Christ 
is no intricate affair, learned only after great effort and study 
of books. It is to point men to Jesus, as John did. "The 
word 'Lamb' is never used in the New Testament except in 
reference to Jesus" (Abbott). 

All the commentators are agreed that Jesus will take away 
sin sometime. (Many are uncertain just when and where.) 
But John says "Taketh away." The word is in the present 
tense and means now. It is a present salvation from all sin. 

John had been telling his disciples of the need of repent- 
ance for the remission (forgiveness) of sins and now he urges 
them a step further to let Jesus baptize them, 1 with the Holy 



ACCORDING TO ST. JOHN 



21 



Ghost and fire (Matt. 3:11), which will take away sin from 
the nature. "Would that all preachers who have been preaching 
forgiveness of sins, would like John, say to their converts "Be- 
hold the Lamb of God, which taketh away the sin of the world. ' ' 
This means more than forgiveness of sins. It means removal 
of sin — the defilement of our nature. "In order to take away 
sin, it was necessary that Christ should begin by taking 
upon himself the burden of it, to the end that he might be able 
to afterwards remove it by the work of sanctification " (Godet). 
"His death stands always as a complete vindication of the 
law, and an authentic instrument of sanctification and of ac- 
ceptance for all to whom his blood is applied" (Angus). Whe- 
don says, "This talcing away of sin is, first, by expiation; 
second by forgiveness; and third by sanctification through the 
Holy Spirit." And thank God, it leaps over the narrow bounds 
of Judaism, and takes away the sin of the world. So John's 
first public testimony of Jesus, was to his sanctifying power. 

The object of John's baptism was to manifest Jesus, to 
Israel (Vs. 31). Israel had seen the Christ dimly in types and 
shadows, but those who had been forgiven by accepting the 
truth preached in connection with John's baptism were now 
to see and understand him better. The Pharisees too were to 
get a revelation of him that was to increase their guilt. A 
holy ministry flashes light on all grades of character. 

John the Baptist also testified to seeing the Spirit like a 
dove rest on Jesus. 

THE PEEACHEE WHO EEITEEATES THE TEUTH CON- 
CERNING JESUS WILL MAKE AN IMPEESSION 
FOE GOOD ON SOME ONE. Vs. 35-42. 

S5 Again the next day after John stood, and two of his disciples ; 

36 And looking upon Jesus as he walked, he saith, Behold the 
Lamb of God ! 

37 And the two disciples heard him speak, and they followed 
Jesus. 

38 Then Jesus turned, and saw them following, and saith unto 
them, What seek ye? They said unto him, Rabbi, (which is to say, 
being interpreted, Master,) where dwellest thou? 

39 He saith unto them, Come and see. They came and saw 



22. 



COMMENTARY ON THE GOSPEL 



where he dwelt, and abode with him that day : for it was about the 
tenth hour. 

40 One of the two which heard John speak, and followed him, was 
Andrew, Simon Peter's brother. 

41 He first findeth his own brother Simon, and saith unto him, 
We have found the Messias, which is, being interpreted, the Christ. 

42 And he brought him to Jesus. And when Jesus beheld him, 
he said, Thou art Simon the son of Jona : thou shalt be called Cephas, 
which is by interpretation, A stone. 

The next day John was standing with two of his disciples 
and saw Jesus passing by, and he again takes up his testi- 
mony of Jesus, and the result is that these two disciples follow 
Jesus and become his disciples. This shows the importance 
of continuous testimony. If we have begun to testify we ought 
to keep it up. If we stop people will think that Jesus does 
not continue to be all that we said he was at first. So John 
again tells these disciples, Behold the Lamb of God." The 
repetition of genuine testimony has great effect. 

These disciples followed Jesus. They were the best men 
of that day. They had been converted under the ministry of 
John and of course were now ready for the greater light given 
by Jesus. A great truth. Only honest hearted men, living up to 
their present light want any more. There is no grander work 
in the world than to persuade men to follow Jesus for complete 
redemption from sin. He who attaches men to himself more 
than to Jesus is a failure both as a teacher and minister. 

The first words Jesus speaks to them are in the form of a 
great question, ' ' What seek ye ? " This was doubtless spoken to 
draw them out and see what their object was. They doubtless 
had that longing in their soul for the baptism of the Spirit and 
entire cleansing, which every true believer has, even when he 
does not know what it is that he wants, like a hungry babe. 
John the Baptist had told these disciples that Jesus would give 
them the baptism. 

We may well ask ourselves this question: What are we seek- 
ing in our professed following of Jesus? Are we seeking to 
obtain all we can have of his love? Do we want all the mind 
of Jesus in us? "What seek ye in this place? In the com- 
pany you frequent, in the conversation in which you engage, 



ACCORDING TO ST. JOHN 



23 



in the affairs with which you are occupied, in the work which 
you perform? Do you seek the humiliation, illumination, justi- 
fication, edification or sanctification of your soul? The edifica- 
tion of your neighbor, the good of the church of Christ, or the 
glory of God?" (Clarke.) 

Their reply was that they desired to know where he lived, 
presumably that they might visit him and become better ac- 
quainted. The reply was, "Come and see." The Revised Ver- 
sion has it "Come and ye shall see." The first recorded words 
of Jesus as he gathers his disciples about him for their life 
work is "Come and ye shall see. ' ' Jesus is still saying to the 
whole world, "Come and ye shall see." If any man doubt the 
truth of Christianity let him come and see for himself. If any 
one doubts the reality of experimental religion let him come 
and see. All that Jesus asks is for men to come and see for 
themselves. 

They went to visit Jesus at his residence and as it was 
four in the afternoon (the tenth hour) they remained the rest 
of that day. No wonder John, the writer, remembered the 
hour. Most of us will never forget the time we first became 
acquainted with Jesus. John was captured by Jesus that day, 
and imprisoned in the sweet bonds of love. 

The very first thing Andrew did was to go and find his 
brother Peter and bring him to Jesus. Spurgeon says, "An- 
drew first found his own brother Simon, and then others. Rela- 
tionship has a very strong demand upon our first individual 
efforts. Simon Peter was worth ten Andrews, so far as we can 
gather from sacred history, and yet Andrew was instrumental 
in bringing him to Jesus. You may be deficient in talent, and 
yet be the means of drawing to Christ one who will become 
eminent in grace and service." Let no person think them- 
selves called to be a foreign missionary, who has made no effort 
to bring those in his vicinity to Jesus. It is natural for those 
who have really found Jesus to want to bring some one else 
to him. This is a proof of conversion. 

And so the two brothers found the Messiah (the anointed 
one). This is the greatest discovery a man ever makes in this 
world. 



24 



COMMENTAEY ON THE GOSPEL 



Jesus said to him, "Thou art Simon." He was very un- 
stable at that time. But Jesus said "Thou shalt be called 
Cephas, ' ' which means a stone in the Syriac language. Jesus 
was prophesying as to the future experience of Peter, when he 
should obtain the Pentecostal baptism and be cured of his 
vacillating disposition. He foresees what we will be. "In the 
early part of his career he had a marked defect — the want of a 
settled purpose and grand governing motive. Jesus the Christ 
was to furnish him with that and thus change the unstable Simon 
Jona into the stable Cephas" (Gregory). Christ had great suc- 
cess in personal work and so may we. He here shows its import- 
ance. 

GOD HAD HOLY PEOPLE ON EARTH WHEN JESUS 
CAME. Vs. 43-49. 

43 The day following Jesus would go forth into Galilee, and 
findeth Philip, and saith unto him, Follow me. 

44 Now Philip was of Bethsaida, the city of Andrew and Peter. 

45 Philip findeth Nathanael, and saith unto him, We have found 
him, of whom Moses in the law, and the prophets did write, Jesus 
of Nazareth, the son of Joseph. 

46 And Nathanael said unto him, Can there any good thing come 
out of Nazareth? Philip saith unto him, Come and see. 

47 Jesus saw Nathanael coming to him, and saith of him, Behold 
an Israelite indeed, in whom is no guile ! 

48 Nathanael saith unto him, Whence knowest thou me? Jesus 
answered and said unto him, Before that Philip called thee, when thou 
wast under the fig tree, I saw thee. 

49 Nathanael answered and saith unto him, Rahbi, thou art the 
Son of God ; thou art the King of Israel. 

From the moment we first read of Jesus he appears as a busy 
man. He was always employed. The very next day he started out 
into Galilee to gather more disciples and found Philip. This is 
a great chapter of finding. Notice how many times the word find 
is used (Verses 41, 43 and 45). Jesus was more abrupt with 
Philip than with the others of verse 38. There he says, "Come 
and see" in answer to their questions of curiosity. Here he 
abruptly commands Philip "Follow me." He used different 
methods in fishing for men. So should we, adapt ourselves to dif- 
ferent individuals. 



ACCORDING TO ST. JOHN 



25 



See how each one, who was found, immediately became a seeker 
of others. Philip immediately sought out Nathaniel. Nathaniel 
and Bartholomew are probably the same name. Philip preached 
a short sermon, ' ' We have found him, ' ' but it was very successful 
in its results; hence it is worthy of study. 1. It was not long. 
A profitable sermon does not depend upon its length. 2. It was 
from experience. He did not dwell on the fact that Christ ex- 
isted, or attempt to prove it, but told his experience. This is 
the best kind of preaching. 3. It was Scriptural. He refers 
to Moses and the prophets for his authority. Experimental preach- 
ing backed up by Scripture is the kind God delights to bless. 
Philip evidently refers to Gen. 17:7, Deut. 18:15-19 and to all 
the prophets in general. 

There is nothing meaner, or a greater hindrance to the cause of 
God than prejudice. It hurts the man bound in its chains by often 
keeping him out of blessings he will not seek. It is the great 
instrument of Satan, for not only hindering the cause of God, 
but often keeping good people out of grand privileges. It is the 
mark of a noble man to be able to rise above its baleful influence. 

Nathaniel could not believe that any good could come out of 
that despised, obscure little town ? of Nazareth, much less the 
Messiah. And Nathaniel was a good man too. But Philip said, 
' ' Come and see. ' ' This was better than to argue the case. This 
is the safe and sure method of determining the divinity of Jesus. 
People do not believe in the experience of holiness that Jesus came 
to preach and live. The best way is to put themselves in the place 
where they can receive it. Nathaniel was a good man in spite of 
his prejudice. 

When Jesus saw Nathaniel he said, "Behold an Israelite in- 
deed in whom there is no guile. ' ' This is very expressive. It 
shows that a real Israelite is — a holy man. Israel was the new 
name given to Jacob at Peniel. When Jacob had his name changed, 
his nature also was changed (Gen. 48:16). Charles Wesley in 
his hymn "Wrestling Jacob, ,f declares that Jacob there received 
the blessing of perfect love. Dr. Curry in the Methodist Review of 
May, 1885, says that this experience of Jacob was "The second 
blessing." An Israelite is one from whose heart sin has been 
expelled. David described such in his day (Psalm 24:3, 4). Adam 



26 



COMMENTARY ON THE GOSPEL 



Clarke says, ' ' To find a man living in the midst of so much cor- 
ruption, walking in uprightness before his Maker, was a subject 
worthy of the attention of God himself. ' ; Zacharias, and 
Elizabeth, Joseph and Mary, Simeon and Anna, together with 
Nathaniel, were the few who proved that it is possible to be 
holy even in a corrupt age. 

Nathaniel does not deny what Jesus says about him. The 
false humility of this age would have bidden him deny his 
experience and call himself a poor, sinful "worm," making 
many crooked paths. He did not deny that Jesus had spoken 
the truth. 

It has been surmised that Jesus saw him praying under 
that fig tree and that his prayer was for further light and 
now it had come in the revelation of Christ. 

PURITY OPENS THE EYES OF ITS POSSESSOR TO BE- 
HOLD INCREASINGLY GREATER THINGS. Vs. 50-51. 

50 Jesus answered and said unto him, Because I said unto thee, 
I saw thee under the fig tree, believest thou? thou shalt see greater 
things than these. 

51 And he saith unto him, Verily, verily, I say unto you, Here- 
after ye shall see heaven open, and the angels of God ascending and 
descending upon the Son of man. 

This proof of Jesus' omniscience, in knowing where Nathan- 
iel was, drew forth a stronger confession of faith from 
Nathaniel than either of the other young men had given. 
Therefore Jesus tells him that he should see even greater 
things. He who believes Jesus on the evidence furnished him, 
will receive even greater evidences and encouragements of his 
faith. When a man begins to believe in Christ, he enters 
a wide field of wonders, greater than he had received. "Verily, 
verily." Literally Amen, Amen. The word Amen means, It 
is true. This double amen is used because a very emphatic 
statement is to follow. 

He then refers or alludes to Jacob 's vision of the ladder 
(Gen. 28:12). It means that Jacob's ladder was a type of 
Christ, by whom we have free access and communion with 



ACCOEDIXG TO ST. JOHX 



27 



God. Some have thought that the opened heavens referred 
to the truths and deep experiences that Nathaniel should have 
by the revelation and acquaintance with Christ. Others think 
it refers to the second advent. We think it refers to both. 
The phrase Son of man is used about eighty times in the four 
Gospels. Jesus was the pattern man — hence called The Son 
of Man. 



CHAPTER II. 



THE EXEMPLAR OF HOLINESS BEGINS HIS WORK. 

Cleansing in the Blood of Christ Superior to the Washings of the 
Old Dispensation. Vs. 1-11. Purity of Heart Illustrated by 
the Cleansing of the Temple. Vs. 12-25. 

CLEANSING IN THE BLOOD OF CHRIST SUPERIOR TO 
THE WASHINGS OF THE OLD TESTAMENT. 
Vs. 1-11. 

1 And the third day there was a marriage in Cana of Galilee ; 
and the mother of Jesus was there : 

2 And both Jesus was called, and his disciples, to the marriage. 

3 And when they wanted wine, the mother of Jesus saith unto 
him, They have no wine. 

4 Jesus saith unto her, Woman, what have I to do with thee? 
mine hour is not yet come. 

5 His mother saith unto the servants, Whatsoever he saith unto 
you, do it. 

6 And there were set there six waterpots of stone, after the 
manner of the purifying of the Jews, containing two or three firkins 
apiece. 

7 Jesus saith unto them, Fill the waterpots with water. And 
they filled them up to the brim. 

8 And he saith unto them, Draw out now, and bear unto the 
governor of the feast. And they bear it. 

9 When the ruler of the feast had tasted of the water that was 
made wine, and knew not whence it was : (but the servants which 
drew the water knew;) the governor of the feast called the bridegroom, 

10 And saith unto him, Every man at the beginning doth set forth 
good wine ; and when men have well drunk, then that which is worse : 
but thou hast kept the good wine until now. 

11 This beginning of miracles did Jesus in Cana of Galilee, and 
manifested forth his glory ; and his disciples believed on him. 

Jesus sanctified the relations of life both of joy and sor- 
row and made them sacred. This was especially true as re- 
gards marriage. His first miracle was wrought at a wed- 
ding. He was not austere or morose but mingled in innocent 

29 



30 



COMMENTAKY ON THE GOSPEL 



social festivities. As Bishop Horsley says, ' ' He that made 
the first marriage in Paradise, began his first miracle upon 
a Galilean marriage. He who was the author of matrimony 
and sanctified it, doth, by his holy presence, honor the re- 
semblance of his eternal union with his church. ' ; 

On the third day after the events of the last chapter, he 
went to a wedding at Cana of Galilee with his disciples. This 
was a place probably a few miles north of Nazareth. As 
his mother was also present, it is presumable that it was the 
marriage of some of his relatives. 

As Joseph, his reputed father, is never mentioned again 
after John 1 : 45, it is presumable that he died soon after 
the incident mentioned in Luke 2 : 48. John never mentions 
Mary by name. 

It seems from the narrative, that Mary was already there 
and Jesus came later, with the disciples of whom mention 
is made in chapter 1:35-51. They had more guests probably 
than were expected, which was a reason for the failure of the 
wine. This suggested to Mary the idea that in some way 
Jesus could suggest a way to help them out in the matter. 
She probably had heard of the miraculous descent of the Holy 
Ghost upon him at his baptism. He had returned from the 
Wilderness temptation in the power of the Spirit (Luke 4:14), 
and the glory must have manifest itself in his face. There- 
fore she was impatient to have him do something to reveal 
his Messiahship. 

Jesus had now to teach his mother some truths. He said, 
"Woman." This was not a term of disrespect for he so 
addressed her when in love and tenderness, hanging on the 
cross, he committed her to the care of John (John 19:26). 
He no more calls her, mother, for he now enters into new 
relations to her. It marked a transition from his state of 
subjection to her, to her subjection to him. Tried by Scrip- 
ture the Eomanist error of exalting Mary above her Son has 
not the slightest foundation on which to rest. 

''"What have I to do with thee?" The next verse shows 
that she did not consider this an unkind remark. Clarke 



ACCORDING TO ST. JOHX 



31 



translates it, "What is it to thee and me?" But the Se- 
nsed Version does not recognize this translation. 

He tells her that the hour to begin his life work had not 
vet arrived. But how happens it that his hour did coiue so 
soon? For probably on the same day it was that the miracle 
was performed. We reply that his hour probably came im- 
mediately on his uttering this last sentence. As soon as all 
fleshly claim to hold control over or to gain worldly emolu- 
ment by his Messianic power was rejected, as soon as his 
mother retired to her proper place, then was the last obstacle 
removed: his area of action opened immediately, and the hour 
to manifest his glory had come" (Whedon). 

His mother now commanded the servants to obey him. 
From the authority which she used in thus commanding them, 
it is supposed that she was a relative of the family. The fact 
that they had servants indicates that they were a well-to-do 
family. 

1 ' Whatever he saith unto you, do it. ' ' This is a good life 
motto for us all. The Old Testament required washing in 
water as a symbol of the washing away of sin. The Jews 
of that day were very scrupulous in the use of almost count- 
less washings to make themselves ceremonially clean. Hence 
there were six water pots of water that were on hand for this 
purpose — ceremonial cleansing. Jesus takes this water used for 
ceremonial purification and transforms it into wine. ' ' Water 
under the law was symbolical, denoting the means of inward 
purity — that is justification and holiness, its antitype or sub- 
stance, the sacrifice of Christ and the influence of the Spirit. 
Other vessels might have been chosen, and the presence of the 
water was not essential to the performance of the miracle: but 
the miracle in that ease would have been robbed of its signifi- 
cance. The vessels are filled and the water changed to suggest 
that for the carnal washings of the law we are to have his 
blood" (Angus). The miracle is very suggestive, too, as in- 
augurating his public ministry, teaching that the cleansing 
away of sin is his mission. ' 1 It must be the type of the full- 
ness of grace, of joy and of strength which the only begotten 
Son brings to earth. ' 1 Moses commenced his ministry by turn- 



32 



COMMENTARY ON THE GOSPEL 



ing water into blood. Jesus commenced his ministry by turning 
water into wine. 

So he commanded the servants to fill the water-pots to the 
brim. This would give no opportunity to dispute the miracle 
or to say that it was a deception. It was not possible to put 
in any other mixture without being discovered. Great con- 
troversy has raged about this text, as to whether it was in- 
intoxicating wine. With the class who are determined to find an 
excuse for the use of intoxicating drink, it will be useless to 
argue. We wish, however, to make a few candid statements. 
The scriptures commend only on one kind of wine (Num. 18:12; 
Neh. 10:37-39) and condemn another kind fermented wine (Prov. 
23:31). There were therefore two kinds of wine. We have 
no reason to believe that Jesus used the fermented wine unless 
we can prove it. (4) Fermentation is the process of cor- 
ruption. God made the juice of the grape, pure. Man has 
corrupted it by fermentation and distillation. God does not 
make alcohol any more than he creates sin. God is making un- 
fermented wine and putting in skin cases and hanging it upon 
the vines in clusters every year. And he makes it mostly of 
water too. In this miracle Jesus only made the wine a little 
quicker than man usually makes it, by the usual process. 

The master of ceremonies tasted the wine and was puz- 
zled and called the bridegroom and asked him to explain, say- 
ing in a jocose manner, You have reversed the usual order 
and have given us the best of the wine at the last of the 
feast. Commentators have noticed that this is an illustration 
of the fact that the world gives its best things first, but the 
wine of salvation grows better all the time, culminating at 
the Marriage Supper of the Lamb. "There were six water 
pots from which wine was poured out, and there are as many 
persons or groups of persons, of whom we -may take pattern. 
(1) Christ. (2) Mary. (3) The disciples. (4) The bride- 
groom and bride. (5) The ruler of the feast. (6) The ser- 
vants. (Plan of sermon by Eev. Baring-Gould.) This first 
miracle was wrought by Jesus ''To manifest his glory," not tc 



ACCORDING TO ST. JOHN 



33 



excite curiosity or wonder. His glory is to help man. He 
was willing and glad to help on the joy of the wedding. 
Surely he loves us. 

PURITY OF HEART ILLUSTRATED BY THE CLEANS- 
ING OF THE TEMPLE. Vs. 12-25. 

12 After this he went down to Capernaum, he, and his mother, 
and his brethren, and his disciples ; and they continued there not 
many days 

13 And the Jew's passover was at hand, and Jesus went up to 
Jerusalem, 

14 And found in the temple those that sold oxen and sheep and 
doves, and the changers of money sitting : 

15 And when he had made a scourge of small cords, he drove 
them all out of the temple, and the sheep and the oxen ; and poured out 
the changers' money, and overthrew the tables ; 

16 And said unto them that sold doves, Take these things hence ; 
make not my Father's house an house of merchandise. 

17 And his disciples remembered that it was written, The zeal of 
thine house hath eaten me up. 

18 Then answered the Jews and said unto him, What sign shewest 
thou unto us, seeing that thou doest these things? 

19 Jesus answered and said unto them, Destroy this temple, and 
in three days I will raise it up. 

20 Then said the Jews, Forty and six years was this temple in 
building, and wilt thou rear it up in three days? 

21 But he spake of the temple of his body. 

22 When therefore he was risen from the dead, his disciples 
remembered that he had said this unto them, and they believed the 
scripture, and the word which Jesus had said. 

23 Now when he was in Jerusalem at the passover, in the feast 
day, many believed in his name, when they saw the miracles which 
he did. 

24 But Jesus did not commit himself unto them, because he knew 
all men. 

25 And needed not that any should testify of man : for he knew 
what was in man. 

Jesus left Cana of Galilee and went down to Capernaum. 
Cana therefore must have been on high land. Here he re- 
mained only a few days. While he was here with his mother, 
he was no longer subject to her. It says too that his brothers 
were there also. So the Roman Catholic teaching that Mary 



34 



COMMENTARY ON THE GOSPEL 



had no other children (the doctrine of her perpetual virginity) 
falls to the ground. 

Jesus went up to the Passover at Jerusalem. This feast 
was kept every year to keep in remembrance (1) The antici- 
pation of the sacrifice of the cross, of which the Paschal Lamb 
was offered every year as a type. (2) To clearly keep before 
the Jews every year a remembrance of their deliverance from 
Egypt, which was a type of deliverance from sin (See Exo» 
dus 12). 

Jesus went to the temple the very first thing. He was at 
the temple at his first visit at Jerusalem (Luke 2: 46). He 
loved his Father's house in spite of the defilement that had 
come to it. Although the Jewish church was corrupt, it was 
the best and only church there was on earth and he did not 
stay away from it. This is a lesson to us, lest we get out of 
patience at the low condition of the church and leave it. 
There is no other institution like or equal to the church, with 
all its faults. Jesus remained and tried to purify it until 
they turned him out and crucified him. A lesson for us. 

The Jews were required to pay a half shekel tax in Jew- 
ish money for the support of God's cause. As they came to 
this annual festival from various nations, their Roman money 
had to be changed into Jewish coin, so that they could put 
the half shekel in the Lord's treasury. The money changers 
were there for that purpose. Besides this, there were on sale 
cattle, sheep, doves and so forth, for those who wished to 
sacrifice. "All the business was transacted in the precincts 
of the temple and involved an unseemly union of things sacred 
and secular. The whole was conducted moreover in a spirit 
of grasping, godless gain, little less guilty than theft. Our 
Lord undertook to correct both evils, and at the same time to 
indicate the purpose of his coming. He appeared to purify 
the house of God and to free it from earthly defilement. This 
object he symbolized both now at the commencement of his 
ministry and afterwards at its close, by the act of purifying 
the court of the outer sanctuary " (Angus). This pollution 
although not in the Holy of Holies, but in the outer courts was 
nevertheless pollution of the building dedicated to God. We 



ACCOKDING TO ST. JOHN 



35 



can not pollute any part of the building dedicated to God 
■without sacrilege whether it be cellar, basement, vestry or 
gallery. Some people think in these days that they can carry 
on things in the basement which would be out of place in the 
auditorium. The use people make of their house of worship 
is an indication of the degree of piety they possess. 

The temple had the same relation to the Jewish nation 
that the heart has to the human body. It was the central 
moral and spiritual force of the nation, and if corrupt the streams 
of religion flowing out to the nation would also be corrupt. 
No people rise higher than the moral and spiritual tone of 
their sanctuaries. 

There are people, who think that holiness is a namby- 
pamby, wishy-washy spineless, jelly fish affair that smiles com- 
placently on evil equally as upon the good and allows it to go 
on unchecked and unmolested, especially if it is in the church. 
But holiness has back-bone. God is holy and his holiness 
is intense hatred of sin. It is eternal antagonism against all 
evil. He ''is angry with the wicked every day." Those, who 
are most like him, have an eternal antipathy to sin, that flashes 
out against sin with a righteous indignation and jealousy for 
the divine honor. It was "the gentle Jesus'' who made the 
whip of cords and drove out the buyers and sellers and upset 
their tables. Some people mistake sickishness for sweetness. 

He accused them of making his Father's house a den of 
thieves. God's house is no place for buying and selling. Let 
the managers of church fairs, festivals, bazaars and kindred 
ungodly nonsense used to finance the cause of God ponder 
this action and the words of Jesus. We can not hold our 
temples of worship too sacred if we wish the world to respect 
them and our religion. Jesus did not consider this outer court 
that he cleaned up a fit place to change money even to pay the 
half shekel-tax of the temple. When will religionists learn 
that the temple of God is no place for traffic or amusement? 
When he cleansed the temple the second time, Jesus said they 
had made it even worse — a den of thieves (Matt. 21: 13). 
The transition from merchandise to extortion in the house of 
God sometimes is shocking even in modern times. See prices 



36 



COMMENTARY ON THE GOSPEL 



for value received, sometimes at the church fair. Did this 
first rebuke enrage them so that they went to greater lengths 
in sin? Such is often the case when light is resisted. This 
cleansing of the temple is a type of the cleansing of the heart 
from sin. ' ' It is a type of the cleansing that Christ comes to 
do for every soul, which is a temple of God (1 Cor. 3:16), and 
out of which all unclean things must be driven by the power 
of God before it is fit for God's indwelling" (Abbott). It 
was at Jerusalem and in the temple that the Messiah's min- 
istry must open. "For the Lord whom ye seek Malachi had 
said shall suddenly come to his temple . . . and he shall 
purify the sons of Levi. That prophecy said to Israel that the 
King should announce himself, not by a miracle of power but 
by an act of holiness" (Godet). This act was an appeal to 
the nation to purify itself. It was a symbol of the whole work 
of Christ's ministry — an appeal to the church to come up to 
the divine standard, 1 1 Be ye holy." The opposition he met is 
a lesson to us who preach and teach holiness, showing what 
we may expect from a worldly church. If the Jewish church 
had heeded this call to holiness, it would have arisen to a 
height of holiness never seen in this world. Since that day all 
holiness preaching has had to be at the same time a reform 
movement in the church. The nation had to either reform and 
become holy or die. It is so with every unsanctified soul — holi- 
ness or hell. "Nor will he ever destroy those who are willing to 
be cleansed" (Scott). After his resurrection when the disci- 
ples had their eyes opened they remembered a passage in the 
Psalms (69:9), "The zeal of thine house hath eaten me up." 
Jesus and all holy people have a love for God's house and they 
show it by desiring to have it purified. It is that consuming 
zeal to spread holiness that all holy people have: that zeal 
which provokes worldly Christians to misrepresent and oppose; 
that zeal which gives its life to the promotion of holiness. 
"Zeal for God is so little understood that it draws down oppo- 
sition upon those inspired by it; they are sure to be accused of 
sinister motives, or of hypocrisy, or of being out of their senses. 
When zeal eats us up, ungodly people seek to eat us up too, 
and this was preeminently the case with our Lord, because 



ACCOKDING TO ST. JOHN 



37 



his holy jealousy was preeminently the case with our Lord" 
(Spurgeon). 

So the time-servers and hypocrites challenged him and de- 
manded his authority for assuming to cleanse the temple. They 
were always, all through his ministry, asking for signs or cre- 
dentials of his authority. They did not deny that the deed 
was all right and that the temple needed cleansing. People 
who could not appreciate the moral grandeur and worth of a 
clean temple, would not be seriously affected by a miracle, if he 
should work one, to show his authority. They were just like 
people now days who will not believe the word of God, but are 
always clamoring for a miracle or sign. (See our comments 
on Luke 16:31.) "Instead of letting the act of Jesus speak 
as every manifestation of holiness should, to their consciences, 
they demand the external sign, which should legitimate the act 
as if it did not contain in itself its own legitimation" (Godet). 
Is not this akin to the cry ' ' Show us a holy man ' ' by those 
who want to see a man of prodigies and supernatural life or 
equal to an angel. 

His reply was ' ' Destroy this temple and in three days I 
will raise it again." Hitherto there had been but one temple — 
that at Jerusalem where divine glory had been manifested in the 
Holy of Holies. That temple was a symbol of his body which 
had now become the temple of God, in which the glory of God 
was to dwell and shine forth as at the Transfiguration. It is 
therefore very significant, that when he died, the very instant 
the veil of the temple was rent in twain, showing that the 
Jerusalem temple was no better henceforth than any other 
place for the worship of God. What was the temple good for, 
which was the symbol of his body, after that had been killed 
by them? The apostle recognizes that the Jewish temple was 
but the symbol of his body, when he writes to the Hebrews 
(Hebrews 10:20). God dwelt among men in the ancient tem- 
ple; then later he was incarnated in the person of Jesus Christ; 
and in this Holy Ghost dispensation he dwells in believers, 
who are the temples of the Holy Ghost. 

This saying of Jesus was brought against him at his trial. 
They never forgot it but were disturbed by it all along through 



38 



COMMENTARY ON THE GOSPEL 



his ministry. They perverted it at his trial and made it sound 
entirely different. They charged him with threatening to de- 
stroy the temple at Jerusalem, whereas he said they would de- 
stroy it — not he (Matt. 20:61). He was referring to the tem- 
ple of his body. 

They replied that the temple had been in process of building 
for forty-six years and did he expect to destroy it and rebuild 
it in three days? The temple then unfinished was not com- 
pleted until A. D. 46. So it was eighty years or more in build- 
ing. It was good for nothing after it was completed, for its 
glory had departed. It was destroyed by the Eomans because 
the Jews had refused the Cleanser. We do not mean that this 
was the reason that actuated the Romans, but God allowed them 
to do it. 

St. John parenthetically says by way of explanation that 
Jesus was referring to the temple of his body. Here we learn 
the lesson that there is often a spiritual meaning beneath mere 
words as when Jesus spoke of ''This temple. 1 1 

When he had arisen from the dead, his disciples, having had 
their spiritual understanding opened, could understand things 
better and they remembered this saying of his early ministry. 
When we meet with unexplainable truths in our Christian ex- 
perience let us treasure them up, and wait for more light. For 
passages that thus speak of his resurrection, see Psalms 17:15; 
73:23, 24; Isa. 26:19; Hos. 6:2. 

During this feast, he performed several miracles, and many 
believed in him as the Messiah and no doubt wished to make him 
king, but did net apprehend him spiritually or see the nature of 
his mission. Is not this instructive as to the folly of trying to 
convert men by miracles or argument, who have no desire for 
but rather an aversion to spiritual things? 

But Jesus received no one into the close fellowship of friend- 
ship and confidence, for he knew that the fickle multitude could 
not be trusted. He knew the nature of the carnal mind. He saw 
the depravity of the human heart. His treatment of Mcodemus 
in the next chapter shows how clearly he could read human 
nature. 



CHAPTER III. 



THE INITIAL DEGREE OF HOLINESS. 

The Necessity of Initial Holiness (Regeneration) Clearly En- 
joined. Vs. 1-13. The Method of Its Obtainment. Vs. 14- 
21. Methods of Purification Cause Discussion. Vs. 22-29. 
Holy Men Exalt Jesus. Vs. 30-36. 

THE NECESSITY OF INITIAL HOLINESS (REGENERA- 
TION) CLEARLY TAUGHT. Vs. 1-13. 

1 There was a :uan of the Pharisees, named Nicodemus, a ruler 
of the Jews : 

2 The same came to Jesus by night and said unto him, Rabbi, 
we know that thou art a teacher come from God ; for no man can do 
these miracles that thou doest, except God be with him. 

3 Jesus answered and said unto him, Verily, verily, I say unto 
thee, Except a man be born again, he cannot see the kingdom of God. 

4 Nicodemus saith unto him, How can a man be born when he 
is old? can he enter the second time into his mother's womb, and be 
born? 

5 Jesus answered, Verily, verily, I say unto thee, Except a man 
be born of water and of the Spirit, he cannot enter into the kingdom 
of God. 

6 That which is born of the flesh is flesh ; and that which is born 
of the Spirit is spirit. 

7 Marvel not that I said unto thee, Ye must be born again. 

8 The wind bloweth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, and whither it goeth : so 
is every one that is bom of the Spirit. 

9 Nicodemus answered and said unto him, How can these 
things be? 

10 Jesus answered and said unto him, Art thou a master of 
Israel, and knowest not these things? 

11 Verily, verily, I say unto thee, We speak that we do know, 
and testify that we have seen ; and ye receive not our witness. 

12 If I have told ye earthly things, and ye believe not, how shall 
ye believe, if I tell you of heavenly things? 

13 And no man hath ascended up to heaven, but he that came 
down from heaven, even the Son of man which is in heaven. 

39 



40 



COMMENT AEY ON THE GOSPEL 



In every age since the revelation of true religion, it has 
been difficult to make many religionists see that true religion 
is spiritual; that it is a religion of holiness of heart rather than 
mere outward forms and ceremonies. This was emphatically 
so, when Jesus preached the gospel of the kingdom. The re- 
ligionists of his day, like their successors of our times failed 
to apprehend that true religion is holiness of heart. They saw 
the miracles Jesus performed and supposed that he had come, 
simply to restore the political kingdom of the house of King 
David. 

Nicodemus, one of the Jewish Sanhedrin, or supreme court, 
consisting of severity members, came to Jesus by night saying 
" Rabbi, we know that thou art a teacher come from God, for 
no man can do the miracles thou doest except God be with 
him." This was very complimentary. Doubtless Nicodemus 
was after a place in the coming kingdom. 

He evidently did not care to come by day, and perhaps did 
not care to commit himself until he was sure that Jesus was 
the Messiah. We think too, that he feared the people. We 
are led to this conclusion from the fact that he never seems 
to have openly acknowledged Jesus until after his death. One 
grand thing about Nicodemus whatever was his motive, was this — 
he came to investigate even if he did come in the night. (Chap- 
ter 7:50 and 19:39.) He was willing to admit that Jesus was 
a great teacher, but was he the Messiah? He wanted to get up 
an argument. It does no good to argue with people who do not 
accept the divinity of Christ. Nicodemus was Unitarian. He 
believed Jesus was only a man, working miracles. Jesus did 
not attempt to convince him of his deity, but attacked him as 
regards his personal experience, telling him he needed to be 
born again. The best way to defend the truth is to convince 
men of their need of it. Nicodemus was like too many of to-day 
who think Christianity is only a doctrine and that to be Chris- 
tians is to be sound in doctrine. So they spend their lives dis- 
cussing doctrine. 

When the words " Verily, Verily" (which mean Amen, Amen) 
occur they introduce some very important statement. So Jesus 
refuses to be cajoled by the compliment of Nicodemus as re- 



ACCORDING TO ST. JOHN 



41 



gards his works and tells him that "A T erily, Verily" he must 
be born again. The Greek word translated ' ' again ' ' may also 
be translated 4 'from above." It means he must be born anew. 
The new birth means both to be born again and born from 
above. 

Notice to whom Jesus said this — to a man who was a moralist 
as well as a ritualist. This shows that morality and ritualism 
are no substitutes for the new birth. A man must have spiritual 
life or he is not a subject of the kingdom of heaven. If Jesus 
had said that the Gentiles, whom the Jews called dogs, ought 
to be born again, Nicodemus could have accepted that. The 
Jews when they baptized a Gentile, said he was born again. 
But to tell Dr. Nicodemus, who, like all the Jews, supposed that 
his birth from the stock of Abraham entitled him to all the 
honors and privileges of the kingdom of heaven, was a truth 
that staggered this religionist and teacher. We learn by this 
that we are not fit for the kingdom of heaven no matter who 
are our parents or our church, membership. We must have a 
different, new life in the soul. We must become new creatures 
in Christ Jesus. Nicodemus was dead in trespasses and sins, 
notwithstanding his position in the church. The new birth is the 
impartation of that new life lost by Adam. This is why it is 
called the new birth. 

''He cannot see the kingdom of God." This is a very radi- 
cal statement. The kingdom of God is a spiritual realm, set up in 
the hearts of those who yield to Jesus as their king. Being dead 
in trespasses and sins, the natural man cannot see the king- 
dom of God — spiritual things. It requires the new birth to give 
him spiritual vision. We note two facts. (1) We must have 
more than a blessing or a good set of feelings. We must have 
a new nature — one that has new loves and hates. (2) This is 
one of the two radical, positive statements of the New Testament. 
(1) "Except a man be born again he cannot see the kingdom of 
God." (2) "Holiness without which no man shall see the Lord." 
If we are born again we will have spiritual eyesight and will be 
in the kingdom beholding its beauties. But unless we press on 
and become wholly sanctified we shall never get far enough to 
see the king. Regeneration is holiness begun, but unless we are 



42 



COMMENTARY ON THE GOSPEL 



panting for complete holiness and obtain it we shall stop short and 
not see the king. 

Nicodemus undertook to argue the ease by asking the ques- 
tion, "How can a man be born when he is old?" This he sup- 
posed to be unanswerable. People now days also reject the 
doctrine of the new birth because it is a mystery. But so is the 
first birth. Nevertheless it is a fact. 

Jesus again states the fact with greater emphasis. "Except 
a man be born of water and the Spirit." He hereby explains 
his meaning more fully. Nicodemus knew that the Gentile 
proselytes were baptized with water. He also knew that this 
baptism with water signified that they had been born again and 
had washed away the defilement of their past life and false re- 
ligion. He also knew that the baptism of John signified the 
putting off of sins, for the Sanhedrin had sent a message ask- 
ing John why he baptized (John 1:19, 25). Hence he would 
know that the new birth means a new life begotten by the Spirit 
and a public confession of it by baptism. 

He then contrasts the natural (first), and supernatural (sec- 
ond) births thus: "that which is born of the flesh is flesh, and 
that which is born of the Spirit is spirit." Seth is an illustra- 
tion of birth after the flesh thus stated in Gen. 5:3, "Adam 
begat a son after his own likeness. ' ' His likeness was not holi- 
ness, which he had before the fall, but ' ' the flesh ' ' or sinful 
nature. 

Nicodemus was astonished. Jesus tells him not to marvel. 
There are phenomena in nature seen every day which we can- 
not understand, and yet that are apparent. Why should we mar- 
vel at supernatural manifestations when we cannot understand 
natural manifestations? For instance, the wind blows where it 
pleases, but we cannot tell where it is going or from whence 
it comes, yet we know it moves. So we may see the out- 
ward effects of the Spirit in the heart, but not understand or 
see the Spirit himself. After men have understood and explained 
the causes of natural phenomena, it will be time for them to re- 
ject spiritual phenomena, which they cannot understand. The 
only way to understand the new birth is to get the experience. 
Here we enter our protest against the term "A change of heart." 



ACCORDING TO ST. JOHN 



43 



God does not change the heart. He gives us a new heart (Ezekiel 
36:26). Why did Jesus use the figure of the wind? Because in 
the Greek the word for Spirit and wind is the same. The opera- 
tion of the Holy Spirit in some respects is like that of the wind. 
Jesus the same as says here, ' ' You cannot understand the mo- 
tions of the natural wind, how can you expect to understand the 
motions of the supernatural wind?" Nicodemus now drops his 
sarcasm and thoroughly in earnest asks "How can these things 
be?" 

The reply of Jesus is, Are you a religious teacher and do not 
understand these things? How many religious teachers are de- 
ficient in the knowledge of spiritual things! He ought to have 
known. "Ought not such passages as Jer. 31:33; Ezek. 36:26-28; 
Psa. 143:10, 11 to have prepared Nicodemus to understand the 
power of the divine breath? But the Pharisees set their hearts 
only on the glory of the kingdom, rather than on its holiness" 
(Godet). It is a sad plight to be a preacher and know a great 
deal about everything except holiness. 

Again (as in vs. 3) Jesus uses the phrase "Verily, A r erily" 
as he declares what every preacher of Jesus should be able to de- 
clare, ' ' We speak the things we do know and testify the things 
we have ^een. ' ' Jesus was speaking of what he knew as 
regards this experience of regeneration so mysterious to Nico- 
demus. It was more than a theory. Jesus knew it to be a 
verity. No man is qualified to be a teacher of the truth ' ' as 
it is in Jesus," unless he too tells of what he knows. He 
charges Nicodemus with refusing to accept his testimony to the 
new birth, saying I have told you about ' ' earthly things ' ' — 
the wind — and you did not believe in the new birth, when I 
showed you that it was no more mysterious than the move- 
ment of the wind. Why should Nicodemus receive his tes- 
timony as to the new birth? Because Nicodemus had al- 
ready acknowledged him to be a teacher come from God. 

The new birth according to Jesus here is one of the 
"heavenly things." "No man hath ascended up to heaven." 
He means to say there is no man on earth that has been into 
heaven and returned. But this man whom Nicodemus has 
acknowledged to be from God, calls himself the Son of Man — 



44 



COMMENTARY ON THE GOSPEL 



the perfect, ideal man and says he has been in heaven and 
knows all about heavenly things. 

THE METHOD OF ITS OBTAINMENT. Vs. 14-21. 

14 And as Moses lifted up the serpent in the wilderness, even so 
must the son of man be lifted up : 

15 That whosoever believeth in him should not perish, but have 
eternal life. 

16 For God so loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not perish, but have ever- 
lasting life. 

17 For God sent not his Son into the world to condemn the world ; 
but that the world through him might be saved. 

18 He that believeth on him is not condemned ; but he tbat 
believeth not is condemned already, because he hath not believed in 
the name of the only begotten Son of God. 

19 And this is the condemnation, that light is come into the 
world, and men loved darkness rather than light, because their deeds 
were evil. 

20 For every one that doeth evil hateth the light, neither 
cometh to the light, lest his deeds should be reproved. 

21 But he that doeth truth cometh to the light, that his deeds 
may be made manifest, that they are wrought in God. 

Having told Nicodemus his duty and privilege to be born 
again and having testified to it he now preaches a sermon, 
taking for his text Numbers 21:6-9. 

From the fact that Jesus now proceeds to unfold the ty- 
pology contained in the history of the brazen serpent, it would 
seem that Nicodemus was now sincerely desirous to know about 
the experience of the new birth and how he might obtain the 
experience. We know this, that in all subsequent references 
to Nicodemus (Chapter 7:50 and 19:39) he shows evidences 
of being a disciple of Jesus. It is not too much to believe 
that Nicodemus was born again at this time. 

Let us look at the Scripture which Jesus applied to the 
case of Nicodemus. We see that some of the history of the 
Old Testament was symbolical of salvation. This scene in 
the wilderness represents humanity in the wilderness world bit- 
ten by the old Serpent, and having the virus of sin in them. 

"Even so must the Son of Man be lifted up." A divine 



ACCORDING TO ST. JOHN 



45 



necessity is lodged in the word must. In no other way could 
man be saved except by the lifting up of Jesus upon the cross. 
Let us look at the points of analogy still further. (1) The 
serpent. Modern travelers tell us there is still a species of 
serpents covered with bright fiery red spots (hence called fiery), 
in the same locality where the Israelites were bitten. Satan 
from Genesis to Revelation is likened to a serpent (Gen. 3:1, 
14; Deut. 32:23; Rev. 12:9). (2) The poison of the bite was 
deadly. The bitten people died quickly after being bitten. 
The virus of the old Serpent's bite is sin. The human race 
feel its effects everywhere. It manifests itself in a depraved 
nature and in acts of sin. (3) As God gave the brazen ser- 
pent, a help to save from the bite of a serpent, so he gave a 
sacrifice in the likeness of man to save from the result of sin 
introduced into the race through the first man. The Bible 
especially dwells upon this (2 Cor. 5:21; Rom. 8:3). "As 
the brazen serpent represented the fiery serpent, yet had in him 
no poison, but healing, so Christ represented sinful flesh, so 
that in him, the enemy was nailed to the cross" (Abbott). 
(Coll. 2:15.) (4) As the serpent was lifted up, just as truly 
was Christ lifted up. (5) As the serpent was a complete cure 
for poison, so is Christ a complete cure for sin at the very 
time we have sin and need the cure. (6) Those who looked at 
the serpent, lived — were healed — because that look meant that 
they believed in God's method of salvation and hence they 
trusted him to save them. So those who trust Christ for sal- 
vation receive it by faith alone. This shows that faith is as 
simple as was the looking at the serpent. They did not out- 
grow the poison. It was destroyed and at once; so is sin 
by the faith method. Adam Clarke says of the two works of 
grace denoted here — " shall not perish" — justification and " eter- 
nal life ' ' — holiness or fitness for glory — ' ' They point out also 
the two grand operations of grace, by which the salvation of 
man is effected. (1) Justification by which the guilt of sin 
is removed and consequently the person is no longer obnoxious 
to pardon. (2) Sanctification, or the purification of his na- 
ture, by which he is fitted for the kingdom of glory. " " All 
those who look to him by faith recover spiritual health, even 



46 



COMMENTAKY ON THE GOSPEL 



as all that looked at that serpent recovered bodily health" 
(Wesley). 

Verse 16 has been called the central verse of the Bible. 
We have heard it quoted so much that there is danger of 
failing to see its connection. It is closely connected with the 
explanation of the meaning of the brazen serpent. The first 
word "for" is, causal. It might well be translated " be- 
cause. " This is the connection. Men may be saved by trust- 
ing Jesus, just as the dying Israelites looked upon the ser- 
pent of brass. "For (because) God so loved the world that 
he gave his only begotten Son, that whosoever believeth on 
him, might not perish, but have everlasting life." This sal- 
vation through looking to Jesus is made possible because of 
the love of God to man. All the Bible revolves about this 
sixteenth verse, as the starry heavens revolve about the polar 
star. The words of the verse are full of meaning. Let us 
notice them. ' ' God. ' ' The Creator and Euler of the uni- 
verse. "So loved." How did he love? By giving his son. 
He loved the world in such a way as to fill heaven with wonder 
and make hell tremble. He loved more than all created in- 
telligence could love. Infinite love! It is past comprehension. 
"The world." The little wicked, defiant, rebellious world. 
' ' That he gave his only begotten Son. ' ' Believers are sons. 
Jesus is the only oegotten Son. The fact that God gave him, 
proves the greatness of his love. "That whosoever believeth 
on him." For a definition of the faith required for salva- 
tion, see our comments on Chapter 1:1-12. Jesus' sacrifice 
made it possible for our faith to bring salvation; but for that 
sacrifice, faith would have been of no avail. Without faith 
that sacrifice is of no benefit to us. The atonement amounts 
to nothing unless we personally appropriate it; otherwise we 
shall perish in our sins. This verse guards against Universal- 
ism. Jesus died only for those who repent, of their sins and 
trust his meritorious sacrifice. 

In this chapter Jesus has successively and separately spoken 
of the three persons of the Trinity. Some one has said that 
if the whole Bible were lost except this chapter, enough would 



ACCORDING TO ST, JOHX 



47 



remain to give light sufficient for the salvation of all man- 
kind. 

1 ' For. ' ' This is another ' ' Because. " It is a still further 
unfolding of the truth embodied in the lifting up of the 
braien serpent. Jesus did not come to condemn the world, but 
to save it. He will come the second time, to condemn or judge 
it. The word condemn is used in the sense of judge. He that 
believeth on him is not condemned. If such a one is not con- 
demned then he is justified. 

"Is condemned already." Man is either saved or lost, 
now in this present life; judged by the amount or degree of 
truth he already has. The final Judgment will be but a recogni- 
tion and proclamation of his moral condition when he left this 
world, and an assignment to his proper place. All this is to 
him "that believeth not." Men who refuse to accept Jesus, 
are by so doing refusing the love of God, for faith is more 
than intellectual assent. It is receiving Jesus (Chapter 1:12). 
Unbelief is the refusal of men to accept Jesus Christ. Hence 
it is the will or icill not of the heart towards what light God 
has given us that condemns or acquits us. The whole ques- 
tion is on the acceptance or rejection of God's way of salva- 
tion Thus we see verses 18-21 are an explanation to Nico- 
demus of the faith spoken of in verses 15 and 16. This re- 
jection is because men do not believe in the name of Jesus 
Christ. This name means Anointed Saviour. Matt. 1:21. They 
do not accept him as Saviour. And this is the reason men are 
condemned (judged) because they have light. (Everybody has 
some degree of light Chap. 1:4-9), and prefer darkness. So 
the condemnation is not as the old Calvinists taught that men 
are depraved by nature ; nor that they have not been ' ' con- 
verted"; nor that they have not joined the church, but it is 
because they love darkness and choose it in preference to the 
light that God has given them. 

There are only two general classes in the world — those who 
live up to their light and those who prefer darkness or sin. 
These two classes are found everywhere; in heathen and Chris- 
tian lands; in the visible church and outside of it. Inbred sin 
of depravity is that disposition of heart which prefers dark- 



43 



COMMENTARY ON THE GOSPEL 



ness — sin to light — true holiness. Unbelief is its natural prod- 
uct. Every man's attitude to holiness reveals his heart as pure 
or as "an evil heart of unbelief" (Heb. 3:12). "In order 
to make the matter understood the Lord here calls himself the 
light, that is to say the manifested good, the divine holiness 
manifested before the human conscience" (Godet). "Men pre- 
ferred sin to holiness, Belial to Christ, and hell to heaven" 
(Clarke). Unbelief is the preference of the soul for sin. Hence 
we see from what source opposition to holiness springs. 

Jesus goes on still further to tell Xicodemus that evil doers 
hate holiness because their deeds are evil. Just as thieves and 
adulterers like the cloak of darkness because it screens them, 
so men of all kinds of error or of perverted truth hate the 
light because it reveals their sins. Only a true gospel mes- 
sage provokes opposition. Truth gives no shelter to wicked 
men. We have noticed in the case of many bitter opposers of 
holiness that sooner or later, it leaked out that they were great 
rascals. Godet says ' ' There is in every servant of God, in 
proportion to his holiness, a spiritual tact, that makes him 
discern immediately the moral sympathy or antipathy which 
his person and message excite. ' ' Immorality is the cause of 
opposition to the light. A man who is bitter towards holiness 
is a bad man. "The appearance of Jesus is for the world 
like the rising of the sun; it manifests the true character of 
human actions; whence it follows that when any one does evil 
and wishes to persevere in it he turns his back upon Jesus 
and his holiness." 

Jesus says still further in verse 20 that the evil doer hates 
holiness (the light). This is the attitude of carnality to holi- 
ness. The two are forever contradictory and opposed to each 
other. Holiness is a constant rebuke to sin, even by its pres- 
ence when nothing is said. But holiness says something. It 
rebukes sin. They who have been untrue to their past light, 
rebel when the gospel of complete holiness is preached on the 
principle that the man whose tender eyes, are hurt by a single 
ray of light, does not desire the full blaze of the sun. "The 
adherance of the will to the preparatory revelation of God, 
whether in the law of conscience or the law of Moses is the 



ACCOEDIXG TO ST. JOHN 



49 



first condition of the adheranee to the higher revelation of 
the divine holiness in Jesus Christ" (Godet). 

Notice the words translated doeth in verses 20 and 21, 
In verse 20 the Greek word should be rendered "practices." 
In verse 21 another Greek word is used which should be trans- 
lated "doeth." The Eevised Version render it in the 20th 
verse "doeth ill," in verse 21 "doeth the truth." Alford 
says ' ' He that practices has nothing but his practice, which is 
an event, a thing of the past, a source to him of only con- 
demnation for he has nothing to show for it, for it is also 
worthless; whereas he that does the truth has his deed he has 
abiding fruit; his works do follow him." 

The man who does the truth, sincerely as he sees it " Com- 
eth to the light," and the new light that he received shows 
that Christ approves his course. He has the testimony like 
Enoch of old that ' ' his ways please God. ' ' 

METHODS OF PURIFICATION CAUSE DISCUSSION. 

Vs. 22-29. 

22 After these things came Jesus and his disciples into the land 
of Judaea ; and there he tarried with them, and baptized. 

23 And John also was baptizing in ^Enon near to Salim, because 
there was much water there : and they came, and were baptized. 

24 For John was not yet cast into prison. 

25 Then there arose a question between some of John's disciples 
and the Jews about purifying. 

26 And they came unto John, and said unto him, Rabbi, he that 
was with thee beyond Jordan, to whom thou barest witness, behold, 
the same baptizeth, and all men come to him. 

27 John answered and said, A man can receive nothing, except it 
be given him from heaven. 

28 Ye yourselves bear me witness, that I said, I am not the 
Christ, but that I am sent before him. 

29 He that hath the bride is the bridegroom : but the friend 
of the bridegroom, which standeth and heareth him, rejoiceth greatly 
because of the bridegroom's voice : this my joy therefore is fulfilled. 

It is remarkable how much discussion and disagreement 
there has been on the subject of purification, whether it be as 
to water baptism or holiness. This shows that it is a burning 
question, a great subject. We find in these verses a discus- 
sion on the subject and as is often the case a disagreement. 



50 



COMMENTARY ON THE GOSPEL 



It was after the interview of Jesus and Nicodemus. "We do 
not know how long afterwards. During ibis time Jesus had been 
preaching all through Galilee (Acts 10:37). It says here Jesus 
baptized. Chapter 4:1-2 says he did it through his disciples 
(by proxy). The Revised Version says the controversy started 
"with a Jew" (Vs. 25). It was evidently a question as to 
water baptism — whether it was as efficacious as the purifications 
of the Old Testament ritual. It was probably an attack on 
the methods of Jesus and John. Men often like to argue on 
' ' method ' ' rather than seek the spiritual blessings for which 
the methods stand. They make argument an excuse for not 
obtaining soul purification. ' ' Whenever men begin to feel the 
truth coming home to their consciences, they will try to make 
it leap off at a tangent by starting some intricate, meta- 
physical side dispute. . . . Whenever the Spirit of God is 
awakening any portion of the church into real life, Satan will 
get up a galvanic life, an apparent life, or an excitement about 
church ordinances, or church ceremonies, or some other in- 
trinsic and superficial subjects" (Cumming). How many suc- 
cessful revivals have had their permanent influences defeated 
by a quarrel on baptism! 

Certain parties came to John the Baptist, trying to arouse 
jealousy at his Master's work. This is a deadly temptation into 
which unsanctified preachers fall. It is however serious busi- 
ness to criticise the work of others who are honestly seeking 
to get men saved. 

There are preachers to-day who are seeking to be rivals of 
their Master. The preacher who seeks to display himself and 
take the glory to himself is an illustration of this. 

But John was a holy man, and hence sought no glory for 
himself. He likened himself (in his relation to Jesus), to a 
friend of a bridegroom, who rejoiced in the glory of his friend 
the bridegroom. John had such a fulness of joy in the pres- 
ence of Jesus that it excluded all thoughts of jealousy. This 
is the joy of full salvation that swallows up all jealousy and 
other forms of inbred sin. 



ACCORDING TO ST. JOHN 



51 



HOLY MEN EXALT JESUS. Vs. 30-36. 

30 He must increase, but I must decrease. 

31 He that coineth from above is above all : he that is of the 
earth is earthly, and speaketh of the earth : he that cometh from 
heaven is above all. 

32 And what he hath seen and heard, that he testifieth ; and no 
man receiveth his testimony. 

33 He that hath received his testimony hath set to his seal 
that God is true. 

34 For he whom God hath sent speaketh the words of God : for 
God giveth not the Spirit by measure unto him. 

35 The Father loveth the Son, and hath given all things into 
his hand. 

36 He that believeth on the Son hath everlasting life : and he 
that believeth not the Son shall not see life ; but the wrath of God 
abideth on him. 

How true was John's prophecy of Jesus and himself. Jesus 
must increase and he must decrease. Jesus was just beginning 
his ministry. John, so popular with the people, was nearly 
through with his ministry. He, the friend of the bridegroom, 
was soon to lose his life by the cruel command of Herod. He 
had been useful as every preacher should be in bringing the 
bride (the church) to the bridegroom, Jesus. Every holy 
preacher is engaged in exalting Jesus, and drawing people 
to him and not to himself. One must increase; the others must 
decrease. 

John admits that he is of the earth, earthy, while Jesus 
comes from heaven. And yet although Jesus came from heaven 
his testimony was rejected by the crowds who came to see him 
from curiosity. 

John received the testimony of Jesus. He had seen the 
Spirit resting on him like a dove. He had heard the voice 
from heaven, saying ' ' This is my beloved Son. 7 ' John had 
by his testimony set his seal on the truth of Jesus, as a testa- 
tor puts his seal on a legal document. If we have found by 
experience that the testimony of God concerning his Son is 
true, it is our duty to set a seal to it by our testimony, that 
God is true. 

John still further says that God gave the Spirit without 
measure to Jesus. The prophets and other teachers had the 



52 



COMMENTARY ON THE GOSPEL 



Spirit in a measure, but Jesus had unlimited fulness. "In 
him dwelleth all the fulness of the Godhead bodily," says Paul 
(Col. 2:9). John says still further that the Father gave all 
things into the hands of Jesus, therefore it would be absurd 
as well as wicked for him to attempt to rival Jesus. A holy 
minister, filled with the Spirit, as was John, has no jealousy 
of other religious teachers or preachers. 

' ' He that believeth on the Son hath everlasting life. ' ' This 
is a very important passage. It was the last testimony of John 
to the work and ministry of Jesus. More than that it shows 
that John the Baptist, the speaker here, was preaching Jesus 
in his ministry and that people could have eternal life or re- 
generation by believing on Jesus. John was preaching that men 
must believe on Jesus (Acts 19:4). So we see that John was 
preaching in his six months ' ministry that men might have 
regeneration by believing on Jesus. And Jesus told Nicode- 
mus he must be born again. Therefore men could be regener- 
ated before Pentecost. How ignorant of the Scriptures are 
those who say men were not regenerated before Pentecost. Let 
us follow the teachings of Scripture rather than the theories 
of men. 

Notice the verb is in the present tense. Whosoever be- 
lieves on the Son of God has eternal life. It is a present pos- 
session. He has eternal life before he dies. The religion of 
Jesus is eternal life in the soul. "Would that all Christians 
knew these three things: That they were without Christ — 
lost; what they are through Christ for them — righteous; what 
they become through Christ in them — holy" (Besser). "He 
that believeth not." The Eevised Version translates the verb, 
' ' obeyeth not. ' ' Unbelief is disobedience — revolt against the 
will of God. It is something different from unbelief of the 
head. It is unbelief of the heart. 

"The wrath of God." There is such a thing as the wrath 
of the God, who loves the world. Just as even now the be- 
liever has eternal life, so the wrath of God now remains on 
the unbeliever. Unbelievers are now in a lost condition. 



CHAPTER IV. 



HOLINESS IN PERSONAL WORK. 

Holiness is an Inward Condition. Vs. 1-14. Holiness Lovingly 
and Plainly yet Kindly Rebukes Sin. Vs. 15-19. God is Satis- 
fied Only With the Worship of a Holy Heart. Vs. 20-26. En- 
tire Consecration Puts Divine Things First. Vs. 27-35. Holi- 
ness Gives Solicitude for Lost Men. Vs. 36-42. Faith Does 
Not Depend Upon Signs and Wonders. Vs. 43-54. 

HOLINESS IS AN INWAKD CONDITION. Vs. 1-14. 

1 When therefore the Lord knew how the Pharisees had heard 
that Jesus made and baptized more disciples than John. 

2 (Though Jesus himself baptized not, but his disciples,) 

3 He left Judaea, and departed again into Galilee. 

4 And he must needs go through Samaria. 

5 Then cometh he to a city of Samaria, which is called Sychar, 
near to the parcel of ground that Jacob gave to his son Joseph. 

6 Now Jacob's well was there. Jesus therefore, being wearied 
with his journey sat thus on the well : and it was about the sixth hour. 

7 There cometh a woman of Samaria to draw water : Jesus saith 
unto her, Give me to drink. 

8 (For his disciples were gone away unto the city to buy meat.) 

9 Then saith the woman of Samaria unto him, How is it that 
thou, being a Jew, askest drink of me, which am a woman of Samaria? 
for the Jews have no dealings with the Samaritans. 

10 Jesus answered and said unto her, If thou knewest the gift 
of God, and who it is that saith to thee, Give me to drink ; thou 
wouldest have asked of him, and he would have given thee living water. 

11 The woman saith unto him, Sir, thou hast nothing to draw 
with, and the well is deep : from whence then hast thou that living 
water ? 

12 Art thou greater than our father Jacob, which gave us the 
well, and drank thereof himself, and his children, and his cattle? 

13 Jesus answered and said unto her, Whosoever drinketh of 
this water shall thirst again : 

14 But whosoever drinketh of the water that I shall give him 
shall never thirst ; but the water that I shall give him shall be in him 
a well of water springing up into everlasting life. 



53 



54 



COMMENT AEY ON THE GOSPEL 



All preachers of holiness have to encounter the Pharisees — 
not the sect with long flowing garments, and broad phlacteries, 
delighting in a religion of showy forms. But every age has 
its own Pharisees, who are dominated by the same principles; 
who make religion a mere outward, formal affair and base sal- 
vation upon the amount of their good works. 

These ecclesiastical opponents of holiness are more bitter 
against holiness than the outside sinful world, because holiness 
rebukes their pride and selfishness, inasmuch as they assume 
what the outside world of sinfulness does not assume — to be all 
right. The time described in verses 1-3 was just after Jesus 
had turned the buyers and sellers out of the temple and the 
Pharisees had formed a plot to destroy him. So Jesus left 
Judea for a time and went into Galilee and consequently ' ' he 
must needs go through Samaria." He also laid aside all sec- 
tional feeling and prejudice that he might preach there and 
raise up living witnesses. He preached in his journey. (Do 
we when we travel?) Jesus was to have living witnesses among 
the Samaritans as well as the Jews. 

After the capture and removal of the ten tribes (2 Kings 
17:6), a heathen colony was put into Samaria in their place. 
They accepted in a measure the religion of the Jews. They 
opposed the rebuilding of the temple at the time of the restora- 
tion of the Jews (See the books of Ezra and Nehemiah). They 
wished to make Samaria what Jerusalem had been before the 
captivity. So they made a Samaritan version of the five books 
of Moses, and built a temple at Gerizim, and declared that 
was the only place where God could be publicly worshiped. 
Modern travelers tell us that a colony of one hundred and fifty 
Samaritans still worship in a little synagogue at the foot of 
Mt. Gerizim, and that they are the sole survivors of the na- 
tion. The Jews and Samaritans hated each other with that 
hatred that can be found nowhere else so bitter as in religious 
differences. 

Jesus came to the city of Sychar, anciently called Shechem 
(Gen. 35:4) and came to Jacob's well (or spring as the Ee- 
vised Version has it). Modern travelers have found this well 
to be 75 feet deep. It was not a well of surface water, but 



ACCORDING TO ST. JOHN 



05 



had been dug down until it tapped the water veins of the 
earth, and it never failed in a dry time — just like full salva- 
tion. 

When Jesus arrived at the well, he was weary with his 
journey. He had a body subject to weariness like our bodies. 
We are glad this is mentioned lest we might conclude that his 
physical nature was unlike ours. We have met people who had 
extreme notions of faith healing who contended that they had 
received the life of Jesus so into their lives that they never 
became weary. We can not understand it, nor do we believe 
it, for Jesus was both weary and hungry while on earth (Matt. 
21:18). He took on him our nature and hence can sympathize 
with our temptations and infirmities. He sat by the well to 
rest. It was the sixth hour (12 o'clock noon). "If a man 
will try to do good to a person like the Samaritan woman, alone 
and without witnesses, let him take heed that he walk in his 
Master 's footsteps as to the time of his proceedings, as well 
as to the message that he delivers." (Ryle.) Women were 
the usual water-carriers of the day and the usual hour for 
carrying water was in the cool of the day. On account of her 
shameful life, she seems to have come when others did not, in 
order not to meet them. 

The labors of Jesus began not with vast multitudes but 
with individuals. His first religious discourse was with Nico- 
demus alone, and now he has a single person in his audience 
to whom he gives a discourse of remarkable truth. This ought 
to stir us up to see the importance of hand to hand work. 
This ought to be a rebuke to those preachers who will not do 
their best with a small audience, who save their great efforts 
and big sermons for a crowd, and who have been known to 
dismiss an audience because the crowd was too small for their 
big ( ? ) sermon. 

The Jews hated the Samaritans. To have any dealings 
with them was considered a scandal. But Jesus threw away 
all caste and race prejudice to save a lost soul. This is the 
the only time that he preached personal salvation directly to 
a Gentile. He heard the prayer of the Syrophenician woman, 
for the healing of her daughter, and of the Soman centurion 



56 



COMMENTAEY ON THE GOSPEL 



for his sick servant. But his great business on earth was to 
get the church saved. He made this trip through Samaria 
purposely to show that he wanted other sheep besides the Jews 
to come into his fold. 

He here proclaims his Messiahship to a woman. He had 
already in a measure told it to Nicodemus. It was a lad 
woman to whom he proclaims these wonderful truths, of per- 
sonal experience, that he had not as yet told even to his own 
countrymen, the Jews, or even to his disciples. A lost soul 
was very attractive to Jesus, because he was anxious to do them 
good. Will it not be similarly true in our experience if we 
have Jesus in our souls? 

It was such an unusual thing for a Jew to ask any favors 
of a Samaritan that the woman was astonished. 

Jesus knew how to use tact in his address. He under- 
stood human nature. He knew that those who do favors for 
others are thereby disposed to feel kindly towards them. And 
in asking the favor he gained her good will. Carnal human 
nature loves to put others under obligations to itself. 

Notice the word "give" in verse seven, and the word 
"gift" in verse ten. He asked a "gift" of a draught of 
water. Then having received the "gift" he tells her of the 
"gift" of living water that God would give her. This is 
another instance of tact — making an ordinary matter illus- 
trate salvation. Salvation (or divine grace) resembles water 
in its cleansing, refreshing work. 

Having aroused her curiosity and told her of the gift of 
God — salvation — he now takes a second step and tells her of 
himself. If you "knew who it is." He then tells her that he 
can give living water. So we learn from his own lips that he 
can give real salvation. 

He likens divine grace in the heart to "living water." He 
means running water — not stagnant water. In other words 
the salvation through Jesus is as much superior to the dead 
religions of the Jews and Samaritans as running water is su- 
perior to a stagnant pool. Thus he announces to her that he 
is no ordinary Jew; he is the Messiah. 

Eunning water is always emblematic of the Holy Spirit 



ACCORDING TO ST. JOHN 



57 



(John 7:38, 39). ''The living water seems especially to mean 
the Holy Spirit in his sanctifying and comforting influences, 
through which the purchased salvation is applied to the soul. 
1 ' "SVhen a soul has found full salvation he does not need to go to 
the stagnant pools of earthly joys to obtain satisfaction. As 
water quenches the thirst, refreshes and invigorates the body, 
purifies things denied, and renders the earth fruitful, so it 
is an apt illustration of the gift of the Holy Spirit, which so 
satisfies the soul that receives it that they thirst no more for 
earthly good; it purifies also from all spiritual defilement, on 
which account it is emphatically styled, the Holy Spirit; and 
it makes those who receive it fruitful in every good work'' 
(Clarke). 

The woman did not at first understand the spiritual im- 
port of Jesus but took it literally. She knew if she got living 
water in that region she would have to go deep. It is just so 
with matters of salvation — we must go deep if we would get 
complete salvation. Some people only have a surface water 
religion. So when she asked the question, "From whence then 
hast thou that living water?" Her wonder was no greater 
than that of those who wonder today when we speak of abid- 
ing joy. 

"Art thou greater than our father Jacob?'' Jacob dug a 
deep well there. A modern traveler who visited this well in 
1866 says "It was only seventy-five feet deep, but there can 
be no doubt that the original depth was much greater. The 
well was undoubtedly sunk to a great depth for the purpose 
of securing even in exceptionally dry times, a supply of water. ' ' 
She wants to know if Jesus was greater than Jacob and could 
dig a deeper well than he. 

The Samaritans claimed to have sprung from the tribes 
of Ephraim and Manasseh. Though they could not prove it. 
She assumes therefore that they were descendants of Jacob. 
Jesus did not stop to notice this assumption. 

Jesus goes on telling her more of the water of life and con- 
trasting it with the interrupted draughts from nature's fountain 
(people drink and then come to drink again). But the flow of the 
fountain within the soul is uninterrupted, and satisfying., for 



5S 



COMMENT AEY ON THE GOSPEL 



the fountain is within. Whatever we receive of comfort from 
without is only for the moment. All true satisfaction is from 
a right state of heart. Jesus was talking to one who had 
sought in vain, for satisfaction in the things of this world. 
The more we drink from worldly fountains, the more our thirst 
increases. 

Longing, insatiable thirst will be unknown when the in- 
dwelling Comforter comes to abide for our needs will be sat- 
isfied as fast as they spring up. Water in a pool will evap- 
orate or stagnate, but living water can be depended upon. 

This is a gift. Jesus says here "I shall give him" (Vs. 14). 
It can not be earned, nor bought by money, good works, re- 
spectability, culture, education, or anything else. It is not for 
sale. Jesus has it to give away. No other prophet, teacher 
or leader or priest has this to give away. 

' 1 It shall be in him. ' ' A man with a fountain in him can 
not be thirsty. ' 1 The indwelling of the Holy Ghost as the 
Spirit of Christ is the secret of this life" (Brown). 

HOLINESS LOVINGLY AND PLAINLY, YET KINDLY, RE- 
BUKES SIN. Vs. 15-19. 

15 The woman saith unto him. Sir, give me this water, that I 
thirst not, neither come hither to draw. 

16 Jesus saith unto her, Go, call thy husband, and come hither. 

17 The woman answered and said, I have no hushand. Jesus 
eaid unto her, Thou hast well said, I have no husband : 

18 For thou hast five husbands ; and he whom thou now hast 
is not thy husband : in that saidst thou truly. 

19 The woman saith unto him, Sir, I perceive that thou art a 
prophet. 

The woman had not yet fully seen his meaning and still 
took it in the literal sense, saying "Give v me this water, that 
I thirst not neither come hither to drink. ' ' She saw nothing 
in his remarks hitherto, consequently he is under necessity of 
arousing her conscience. When people do not see spiritual 
truth it is because they are not spiritual and do not see their 
spiritual needs. Then they need truth that will arouse the 



ACCORDING TO ST. JOHN 



59 



conscience. Jesus does this now by referring to her social re- 
lations. He bids her go and call her husband. 

Putting people under conviction is the digging of the wells 
of living water. So Jesus began digging the well by asking 
her to call her husband. People will not repent until they are 
made to see their sins. A pulpit that gives men the truth as 
regards sin has the cooperation of the Holy Spirit, whose espe- 
cial business is to convict. A pulpit that never shows up the 
heinousness of sin hinders the convicting Spirit. Holiness and 
holy people rebuke sin. This is the reason that they are un- 
popular. Holy people should have the same graceful tact in 
rebuking sin that Jesus had. There should be no harshness. 

This woman acknowledged her sin. She did not go and call 
the man that she was living with (Vs. 18) and pretend it was 
her husband. Jesus said, "thou hast well said." In saying 
that, he endorses her confession. 

Many even to-day do not seem to know that God allows 
divorce only for one reason. Consequently no matter if the 
courts grant divorce for any other reason, to live with a di- 
vorced man or woman under such circumstances is adultery. 

The stranger who revealed the sins of her life, to her thus 
became more than an ordinary person. 

Although the Samaritans arrogated true religion exclusively 
to themselves this woman unwittingly acknowledged the genu- 
ineness of the religion of the Jews by calling Jesus, a prophet. 

GOD IS SATISFIED ONLY WITH THE WORSHIP OF A 
HOLY HEART. Vs. 20-26. 

20 Our fathers worshipped in this mountain ; and ye say, that 
in Jerusalem is the place where men ought to worship. 

21 Jesus saith unto her, Woman, believe me, the hour eometh, 
when ye shall neither in this mountain, nor yet at Jerusalem, worship 
the Father. 

22 Ye worship ye know not what : we know what we worship : 
for salvation is of the Jews. 

23 But the hour cometh, and now is, when the true worshippers 
shall worship the Father in spirit and in truth : for the Father 
seeketh such to worship him. 

24 God is a Spirit : and they that worship him must worship 
him in spirit and in truth. 



CO 



COMMENTARY ON THE GOSPEL 



25 The woman saith unto him, I know that Messias cometh, 
which is called Christ : when he is come he will tell us all things. 

26 Jesus saith unto her, I that speak unto thee am he. 

Being now convicted of her sin she tries to throw dust in 
the eyes of Jesus by getting up a theological discussion. Many 
a convicted man will hide behind a doctrinal discussion instead 
of seeking to abandon sin and get right. To ward off convic- 
tion she takes up the point of religion on which her nation and 
the Jews differed. So she begins to tell how her fathers wor- 
shiped in Mount Gerizim which was close by. It is folly to 
bring up the example of our fathers unless we are sure they 
were right. And it is folly even then unless we propose to 
be right ourselves. If they were right it is unavailing to imi- 
tate their practices unless we also have their spirit. 

The Samaritans considered Mt. Gerizim the holiest place 
in the world. Here they had built a temple, which was de- 
stroyed B. C. 129. On the other hand the Jews considered Je- 
rusalem with its temple, the most holy place on earth. And 
so they held themselves aloof from each other. There is still 
a great deal of this bigotry in the world. 

Jesus replies with these words, 11 Believe me." This is the 
only place on record in the New Testament where Jesus used 
these words. He told her that in a few years (the hour was 
not distant) when the Jews and Samaritans both, scattered by 
the Romans, would neither of them worship God in their favor- 
ite places of worship. So if they could worship God nowhere 
else they would be indeed unfortunate. 

"Ye worship ye know not what." This was indeed true. 
The Samaritans rejected the word of God — the book of the 
Prophets, used by the Jews. People who neglect the Bible 
know little of God. On the other hand, as Jesus said "We 
know what we worship," if we are Bible Christians. People 
who say they love God and worship him and yet know or care 
nothing for the Bible are modern Samaritans. 

"Salvation is of (or from) the Jews." It came out of this 
nation whom God made the depository of his word and truth, 
and among whom he placed his beautiful temple. 

A new order of things had already come to pass. Spiritual 



ACCOEDING TO ST. JOHN 



61 



worship was to take the place of the defective worship of the 
Samaritans and the carnal worship of the Jews. The sincere 
heart can find God anywhere. Jesus said, that, not merely 
can sincere worshipers find God anywhere, if they search for 
him, but he himself is seeking such (Vs. 23). He wants wor- 
shipers more than workers. In other words he wants holy 
people — those who come to him without hypocrisy or guile, and 
with no cherished iniquity in the heart, for God is a spirit and 
hence above the comprehension of finite minds. 

"In spirit and truth." Thus only can God be worshiped. 
Worship of an image to represent God is absurd (as well as 
wicked) for God is a spirit and no image can represent a 
spirit. Nor can any set forms of worship be offered as a sub- 
stitute for heart worship. When spiritual life dies men al- 
ways increase their ritualism and forms of worship. "In 
spirit and in truth" means that we must be like God — holy — 
in order to offer acceptable worship. And the first step in be- 
ing made holy is to confess our sins as did this woman. "The 
enlightened part of mankind know that true righteousness is 
in an upright heart, and believes that God can be worshiped 
only in holiness of spirit" (Frazel). This is what the Psalmist 
means when he says, "O worship the Lord in the beauty of 
holiness ! ' ' This is the highest beauty in the sight of the 
Lord. It is moral beauty (1 Chron. 16:29; Psa. 29:2; 96:9). 

In reply, the woman says, "I know that Messias cometh." 
She does not propose to accept any messages from Jesus. She 
as much as says, "When Messiah comes we shall be able to get 
at the real truth in the matter. What you say is not well au- 
thenticated. ' ' 

All this looks like an excuse of the woman to ward off 
conviction. While the Samaritans rejected the Book of the 
Prophets, they accepted the five books of Moses, and in those 
books Moses had declared that God should raise up a great 
prophet — the Messiah. 

She hud asked in verse 12 "Art thou greater than our 
father Jacob?" and now she gets her answer. Jesus thus 
declared his Messiahship to a woman first, and not a Jew. His 
declaration of his Messiahship convinced her. 



62 



COMMENTARY OX THE GOSPEL 



ENTIRE CONSECRATION PUTS DIYIXE THINGS FIEST. 
Vs. 27-35. 

27 And upon this came his disciples, and marvelled that be 
talked with the woman: yet no man said, What seekest thou? or, 
Why talkest thou with her? 

28 The woman then left her waterpot, and went her way into 
the city, and saith to the men, 

29 Come, see a man, which told me all things that ever I did : 
is not this the Christ? 

SO Then they went out of the city, and came unto him 

31 In the mean while his disciples prayed him, saying, Master, 

«at. 

32 But he said unto them, I have meat to eat that ye know not of. 

33 Therefore said the disciples one to another, Hath any man 
brought him ought to eat? 

34 Jesus saith unto them, My meat is to do the will of him that 
sent me, and to finish his work. 

35 Say not ye, There are yet four months, and then cometb 
harvest? behold, I "say unto you, Lift up your eyes, and look on the 
fields ; for they are white already to harvest. 

The disciples now came and wondered that he talked with 
the woman. An entirely consecrated, holy person, like Jesus 
makes the business of saving men his first thought. It is a 
wonder to many, that a few are willing to deny themselves, and 
go into unfavorable surroundings in the slums, among the 
wretched and in the darkness of heathendom. They are like 
Jesus who went among the hated Samaritans and preached 
to this wicked woman. Eeal holiness makes the salvation of 
men its chief concern. It was considered a breach of eti- 
quette or custom in those days to speak to a woman in public. 
The Jewish Babbis had declared against it. But entire devo- 
tion to God and souls breaks through human conventionalities 
and customs. 

The woman in her joy forgot, that she had come for water 
and leaving her water pot behind her, went into the city, 
possessed of only one idea — she had found the Messiah. What 
are water pots, farms, business, money in comparison with sal- 
vation, when one has really found Jesus! "She came for a 
pot of water. She took a whole well back with her." The first 
instinct of one who has found Jesus is to tell some one. If you 



AOCOKDING TO ST. JOHN 



03 



have not that kind of a religion, you have the wrong kind. 
She was a one idea woman now. Make no flings at one idea 
people. It only shows the smallness of your own ideas. Let 
this great idea of salvation capture you, and you will be 
spoiled for small ideas of religion and life. 

Notice what she said. It is what all saved souls say to 
unsaved friends, ' ' Come and see. ' ' This is the proposition and 
invitation that the friends of Jesus still extend to the uncon- 
vinced, unbelieving world, If you have any doubts as to 4 ' the 
truth as it is in Jesus, ' ' Come and see for yourself and prove 
it by experience. Testimony is the greatest means that God 
has ordained for spreading the gospel. This woman in spite 
of her unsavory record, impelled by the new joy of having 
found Jesus dared proclaim Jesus in public. "Who says that 
such witnesses should not be allowed to preach because they 
are women ? 

The call to repentance affected her more than the rest of 
the talk of Jesus. Having told her townsmen how the truth 
of Jesus had searched her heart and life, she asks the ques- 
tion that admits of but one answer, ' ' Is not this the Christ ? ' ' 
When we consider the character, work, words and influence of 
Jesus can we not ask the skeptical, sneering world the same 
question — ' ' Is not this the Christ % ' 7 Kyle says, ' ' The num- 
ber of questions in the New Testament is an instructive fact. 
Their value is well illustrated here. Had the woman said, 
'This is the Christ,' she might have excited prejudice and dis- 
like. By asking Is this he? she got the men to inquire and 
judge for themselves." 

It is very instructive % read the whole account, espe- 
cially if we are interested in the philosophy of revivals. This 
shows how a revival started in Samaria under the ministry of 
Jesus. He commenced with one person upon whom he used 
tact, truth and personal work. True revivals often commence 
with personal individual work. The experience, zeal, enthusiasm, 
testimony and new life clearly displayed by this one convert 
greatly helped on the work. It always affects men when a noted 
sinner becomes a witness for God. 

The disciples wondered that Jesus did not care for the pro- 



64 



COMMENTARY ON THE GOSPEL 



visions that they brought to him. He had a greater hunger 
than that for food. He had a hunger for lost souls. He had 
a deeper thirst than for the water of Jacob's well. It was 
for lost souls. So when he said, "I have meat to eat that 
ye know not of," his prosaic unsanctified disciples could not 
comprehend his meaning, and inquired if any one had brought 
him meat. A spiritual person is a mystery to the unspiritual. 
They think him fanatical if he does not seek his highest en- 
joyment in meat and drink, houses, lands, etc. This is one of 
the causes of persecution of holiness. They cannot comprehend 
such people. All spiritual people are considered " mystics" and 
that name is given to them quite often. But what does the 
spiritual man care if he only sees souls saved. It is meat and 
drink to his soul, far sweeter to him than the water of Jacob's 
well or the food that his disciples brought. This is the Bible 
idea of fasting — when we get so absorbed in spiritual things 
as to let the wants of the body go unheeded for a time. This 
is the devotion that brings revivals. 

Jesus had an appetite, a relish for soul saving — something 
more than a good desire to see men saved. The reason why 
he ate food was to strengthen his body, to make him a more 
efficient winner of souls. He who has a consuming desire to see 
men saved, will see the desire of his soul fulfilled. Every holy 
man has the same motto — to do the will of God; and it is always 
the will of God to have men saved. 

HOLINESS GIVES SOLICITUDE FOE LOST MEN. 
Vs. 36-42. 

36 And he that reapeth receiveth wages, and gathereth fruit 
unto life eternal : that both he that soweth and he that reapeth may 
rejoice together. 

37 And herein is that saying true, One soweth, and another 
reapeth. 

38 I sent you to reap that whereon ye bestowed no labour : other 
men laboured, and ye are entered into their labours. 

39 And many of the Samaritans of that city believed on him for 
-the saying of the woman, which testified, He told me all that ever 
I did. 



ACCOEDING TO ST. JOHN 



65 



40 So when the Samaritans were come unto him, they besought 
him that he would tarry with them : and he abode there two days. 

41 And many more believed because of his own word ; 

42 And said unto the woman, Now we believe, not because of thy 
saying : for we have heard him ourselves, and know that this is indeed 
the Christ, the Saviour of the world. 

Perhaps the disciples had said something like this to Je- 
sus, "Eat now and attend to soul saving afterwards. There 
is plenty of time." The old proverb says "There are four 
months and then cometh the harvest." This has been the 
fault many times with the church — putting off revival effort to 
more favorable times and seasons, instead of being always at 
it. The eye of Jesus looked towards the city of Samaria, from 
whence the woman was coming, with many of the citizens and 
we imagine we hear him saying, "No I cannot now. Say ye 
not there are four months and then cometh the harvest? See 
the fields now ripe for the harvest. See the harvest of Samaritan 
souls coming to hear the truth. The fields are already white for 
the harvest." And he harvested many Samaritans that very day. 
Every church ought to be at it all the time in getting men saved 
and not just on the week of prayer. That modern abomination 
of shutting up the churches in August has worked untold mischief. 

He gives here light on the support of preachers, in these 
words, "He that reapeth receiveth wages." The true preacher 
has wages for his work while in this world, and "the harvest 
home" in the skies. The preacher's wages are twofold. 1. 
"Spiritual. There is the joy of seeing souls brought to Jesus 
and the church built up, which the preacher feels. There is 
no joy like it in any of the avocations of life. Paul said 
this was his great aim — to receive such wages thus, "Now for 
a recompense in the same (I speak as unto my children) be 
ye also enlarged" (2 Cor. 6:13). 2. Then there is the ma- 
terial. This is not a salary. The term salary ought not to 
be used in connection with gospel work. We like the old 
fashioned word "support," when applied to the office of the 
ministry. The ministry has a right to have a support (1 Cor. 
9:6-9; 1 Tim. 5:18), but the real wages is the joy in seeing 
souls saved or sanctified wholly. There is no such satisfaction 



66 



COMMENTAEY ON THE GOSPEL 



in any other calling. This he threw out as an inducement to 
the disciples to enter heartily into the work. 

According to Jesus there are two kinds of preachers: the 
seed sower and the harvester (Vs. 36). The pastor and the 
evangelist are denoted here — two offices in the church. Strange 
there should be any invidious comparison or jealousy concern- 
ing these offices. The servant of God who has faithfully sowed, 
even if he sees no ingathering, will as surely rejoice in eter- 
nity over the crop harvested as he that reaped it. Other men — 
the prophets and John the Baptist — had sowed the seed of 
truth which the apostles were to reap. Every true preacher is 
a reaper of the labors of his predecessor and a sower of the 
crop to be reaped by his successor. God does not allow any man 
to do all the work. All this was in harmony with a current 
proverb of the day, "One soweth and another reapeth. " So 
the final joy in heaven over the results of the harvesting will 
be possessed by all the workers. 

We have here the power of testimony illustrated. The 
woman gave her testimony. When testimony backed up by 
a present experience is clear and positive, it always makes an 
impression. ' ' Faith cometh by hearing. ' 7 Since true testi- 
mony has such an effect, it is a sin to withhold it. 

The story that the woman told of Jesus was, "He told me 
all that ever I did." She told her experience. It was a 
story of her conviction. The Holy Spirit in these days con- 
victs similarly. She told her experience just as it was. She 
did not fix up some pretty story. And God used it to over- 
come the deep rooted prejudice of the Samaritans. God will 
use honest testimony. 

The prejudices of the Samaritans were so far removed that 
they asked him to remain with them. His own countrymen 
cast him out, but these candid heathen received him. They 
came and found that all the woman had said of him was true. 
Notice, they saw no miracle, but the words of Jesus had more 
effect on them than his miracles did upon the Jews. Those who 
wish can see the great miracle of Christianity, in the charac- 
ter of Jesus, without having to see him perform miracles. The 
people to-day who after an inspection of the character and 



ACCORDING TO ST. JOHN 



67 



words of Jesus that has been going on for two thousand years, 
say they can not believe without a miracle are put to shame 
by these candid Samaritans. Infidels have said, show us a 
miracle and we will believe. If a miracle was shown them, 
they would try to explain it away. The purity and beauty of 
the gospel is its own evidence — sufficient to convince the can- 
did. 

So Jesus remained there two days. He doubtless spent 
the time in instructing them and sowing seed which Philip 
harvested in later days (Acts 8:5-25). But the revival went 
on. ' 1 Many more believed because of his word. ' ' When they 
heard Jesus for themselves. They told the woman that they 
had got beyond hearing and believing her testimony. Faith 
leads to genuine experience. 

They came to see in him "the Saviour of the world." This 
is the first time the title Saviour of the world is used in the 
New Testament, and it was used by Gentiles too. It is used 
in only one other place in the New Testament (1 Tim. 4:10). 
They got beyond the narrow ideas of the Jews who conceived 
of only a Messiah or Saviour for one nation — the Jews. They 
saw him as the Saviour of all mankind. 

FAITH DOES NOT DEPEND UPON SIGNS AND WON- 
DERS. Vs. 43-54. 

43 Xow after two days he departed thence, and went into 
Galilee. 

44 For Jesus himself testified, that a prophet hath no honour 
in his own country. 

45 Then when he was come into Galilee, the Galilaeans received 
him, having seen all the things that he did at Jerusalem at the 
feast: for they also went unto the feast. 

46 So Jesus came again into Cana of Galilee, where he made the 
water wine. And there was a certain nobleman, whose son was 
sick at Capernaum. 

47 When he heard that Jesus was come out of Judaea into Galilee, 
he went unto him, and besought him that he would come down, 
and heal his son : for he was at the point of death. 

48 Then said Jesus unto him, Except ye see signs and wonders, 
ye will not believe. 

49 The nobleman saith unto him, Sir, come down ere my child die. 



68 



COMMENTAEY ON THE GOSPEL 



50 Jesus saith unto him, Go thy way ; thy son liveth. And the 
man believed the word that Jesus had spoken unto him, and he 
went his way. 

51 And as he was now going down his servants met him, and told 
him, saying, Thy son liveth. 

52 Then enquired he of them the hour when he began to mend. 
And they said unto him, Yesterday at the seventh hour the fever 
left him. 

53 So the father knew that it was at the same hour, in the 
which Jesus said unto him, Thy son liveth : and himself believed, and 
his whole house. 

54 This is again the second miracle that Jesus did, when he was 
come out of Judaea into Galilee. 

As we have just seen an instance of a people believing in, 
and on Jesus without seeing him perform any miracle, so now 
we shall see an instance of a nobleman trusting the word of 
Jesus, without having to have his faith bolstered up by signs 
and wonders. 

From Samaria Jesus went to Galilee. Verses 4 and 53 
tell us he was on his way to Galilee and had stopped in Samaria 
for the purpose of holding the great revival there. He then 
resumed his journey. His own countrymen had no favors to 
bestow upon him, while the Samaritans held him in high honor. 
This caused the Jews to utter a truth that is still applicable, 
"A prophet hath no honor save in his own country." He had 
to acquire his honor at Jerusalem, at the feast (John 2:13), 
before they would honor him at home, in Galilee. 

He had been absent from Cana probably about nine months 
since he turned the water into wine, and now he returned. Cana 
was evidently a favorite resort of our Lord. He probably went 
to the same dwelling where the wedding had taken place (John 2). 

A nobleman who lived in Capernaum — about twenty miles 
distant — had a son who was very sick. When he heard that 
Jesus was in Cana, he came to him and asked him to come and 
heal his son. He had heard of the great power of Jesus, for 
his fame was now spread all through the country. A great 
many people are like this nobleman — they never come to God 
unless driven by some great sorrow. While it is true that the 
sorrows of life naturally drive us to God, yet it is a pity that 
some never will come to him otherwise. 



ACCORDING TO ST. JOHN 



69 



Jesus saw that this man had very little faith. He could 
not trust Jesus unless the latter first performed some miracles. 
There are many such people to-day. They want the Lord 
to do some great things — give them a great blessing; show 
them some marvelous manifestation, save them first and then 
they will trust him afterwards. This is not faith at all, but 
it is the gratification of a miserable doubt that cannot trust 
God. Faith trusts God without a spark of feeling or manifes- 
tation. Jesus saw this man's unbelief. He felt in a general 
way that Jesus could help him, but he had no real faith. So 
Jesus told him his attitude at once, as he did Nieodemus, say- 
ing, " Except ye see signs and wonders, ye will not believe." 
Jesus said to Thomas, "Blessed are they that have not seen 
and yet have believed" (John 20:29). The heathen Samari- 
tans accepted and trusted Jesus without seeing a single miracle. 
A good many like the nobleman can believe only under the most 
favorable circumstances. But true, strong faith believes God 
when there are no favorable circumstances. Halleluiah! Cana 
was in the hill-country and so the nobleman said, "Come down 
ere my child die." Jesus saw that his faith was rising above 
everything and could stand without being propped up by signs 
and wonders. He now believed. The result of his believing 
was that Jesus said, "Go thy way. Thy son liveth." Now 
the man believes the last utterance of Jesus and goes on his 
way. What a beautiful illustration of faith — to believe Jesus 
and go our way, just as if we knew he had answered our 
prayer — without seeing any signs, wonders or manifestation. 

Notice the development of this man's faith. At the start 
he doubtless had more faith than his countrymen (Vs. 48) ; but 
having heard the words of Jesus (Vs. 50) he believed the cure 
had been accomplished, without seeing it, solely on the state- 
ment of Jesus. So we see an imperfect faith may become perfect. 
If we contrast this with the healing of the centurion's servant 
at Capernaum (Luke 7:1-10) we shall see that there are degrees 
of faith. There Jesus said he had "not found so great faith, no, 
not in Israel. ' ' The centurion asked him to only speak the word 
and his servant should be healed. He did not ask him to come 
to his house, but Jesus did more, he went, nere the noble- 



70 



COMMENTARY ON THE GOSPEL 



man asked him to come to his home and he did not, but spoke 
the word of healing from a distance. Faith that most honors 
God gets richest returns. Both cures were in Capernaum. The 
Roman centurion had greater faith than the Jewish nobleman. 
Great faith is not dependent upon rank or position. It was 
now one o'clock in the afternoon (the seventh hour). The 
nobleman might have got home that day, but did not arrive there 
until the next day (Vs. 52). He had so much faith that he did 
not hurry in his twenty mile journey. "He that believeth shall 
not make haste." 

This man came for his son and Jesus heard the prayer. 
Thus we are encouraged to pray for others. 

The nobleman was met by servants who told him that 
the boy was cured. On inquiry he was told that the boy began 
to get well at the very hour when Jesus had said, "thy son 
liveth. 7 ' If we look back on the deliverances that God has 
wrought we can often see a correspondence between the time 
of their accomplishment and the time when we believed, and it 
will wonderfully strengthen our faith for time to come. 

This man got a double blessing — the healing of his son and 
the expulsion of unbelief from his own heart. The latter was 
of more importance than the former. 

Jesus made two trips into Galilee, and each time performed 
a miracle. At the first, he turned the water into wine, and 
now the second visit he healed the nobleman's son. 



CHAPTER V. 



HOLINESS CONFLICTS WITH ECCLESIASTICISM. 

A Miracle Illustrating Salvation From Sin. Vs. 1-14. Pharisees 
Oppose Holy Work. Vs. 15-16. Holiness Rebukes the Car- 
nality of Pharisees. Vs. 17-30. It is Right for Holy People to 
Defend Themselves. Vs. 31-47. 

In order to a thorough understanding and appreciation of 
the Scriptures from this point to chapter twelve inclusive, we 
need to know the circumstances which caused Jesus to utter 
these wonderful discourses contained in these chapters. 

Because Jesus healed the impotent man as described in verses 
1-14 on the Sabbath day, the Pharisees began to attack him. 
At least the healing of the man on the Sabbath day was the 
ostensible reason for their attack. The real reason was, they 
were jealous of his increasing fame and influence with the 
people. Jealousy and envy are characteristic of carnal, re- 
ligious leaders. It takes entire sanctification to remove this. 
How many preachers of to-day are afflicted with this soul 
leprosy. 

So they commenced their attack upon him. Chapter five to 
thirteen may therefore be appropriately styled, An account 
of a contest between holiness and carnality in the church. Would 
to God this were the last time that ecclesiastics felt so rebuked 
by holiness that they were angry and fought it. But history 
continually repeats itself. The same contest goes on in all 
ages. 

A person may be as holy and useful as Jesus, but it will not 
save him from the onslaught of carnality that is in the hearts 
of spiritually dead church men. The contest never ceased until 
they had decreed that he should die (Chapter 11:47-57). So 
we will understand better his wonderful discourse in chapters 
5-12 if we keep in mind the circumstances that drew it forth. 



71 



72 



COMMENTARY ON THE GOSPEL 



A MIEACLE ILLUSTRATING SALVATION FROM SIN. 
Vs. 1-14. 

1 After this there was a feast of the Jews ; and Jesus went up 
to Jerusalem. 

2 Now there is at Jerusalem by the sheep market a pool, which 
is called in the Hebrew tongue Bethesda, having five porches. 

3 In these lay a great multitude of impotent folk, of blind, halt, 
withered, waiting for the moving of the water. 

4 For an angel went down at a certain season into the pool, 
and troubled the water : whosoever then first after the troubling of 
the water stepped in was made whole of whatsoever disease he had. 

5 And a certain man was there, which had an infirmity thirty 
and eight years. 

6 When Jesus saw him lie, and knew that he had been now a 
long time in that case, he saith unto him, Wilt thou be made whole? 

7 The impotent man answered him, Sir, I have no man, when 
the water is troubled, to put me into the pool : but while I am 
coming, another steppeth down before me. 

8 Jesus saith unto him, Rise, take up thy bed, and walk. 

9 And immediately the man was made whole, and took up his 
bed, and walked : and on the same day was the sabbath. 

10 The Jews therefore said unto him that was cured, It is 
the sabbath day : it is not lawful for thee to carry thy bed. 

11 He answered them, He that made me whole, the same said 
unto me, Take up thy bed, and walk. 

12 Then asked they bim, What man is that which said unto thee, 
Take up thy bed, and walk? 

13 And he that was healed wist not who it was : for Jesus 
had conveyed himself away, a multitude being in that place. 

14 Afterward Jesus findeth him in the temple, and said unto him. 
Behold, thou art made whole : sin no more, lest a worse thing come 
unto thee. 

A full and clear account of this miracle is given that we 
may understand what caused the fierce controversy that rages 
in the next seven chapters, in which Jesus is put on the de- 
fensive by his enemies. After the events of the last chapter — 
the revival in Samaria and the healing of the nobleman's son, 
"there was a feast of the Jews." This was evidently the 
Passover. "On the phrase 'A feast (festive) of the Jews' 
turns mainly the question of the duration of our Lord's pub- 
lic ministry. John notes distinctly three Passovers: John 
2:13; 6:14; 12:1. If now this festival be another Passover, 
then our Lord's public labors continued during three and a half 



ACCOKDING TO ST. JOHN 



73 



years. It does most probably thus stand for a Passover, viz., 
the second in our Lord's public ministry" (Robinson). At 
this time Jesus went up to Jerusalem and saw lying beside the 
pool, called Bethesda in the sheep market, a great multitude of 
impotent, (or sick) people. There are three classes of sick 
people here mentioned: " blind, halt, withered. 7 ' The rea- 
son that they were all collected in one place was because the 
pool was periodically disturbed by an angel according to the 
common belief of the Jews, and whosoever stepped in first was 
healed. We say "according to the common belief," because 
verse 4 is not in the best Greek manuscripts or the Revised 
Version. No doubt many by that peculiar influence of the mind 
over the body were really healed. 

Jesus spoke to one of them — a man who had had an in- 
firmity for thirty-eight years — and asked him, "Wilt thou be 
made whole?" Why did he single out this man in preference 
to others? Why does he allow some to be born in heathen 
lands, while others are born in a Christian civilization. It is 
of his sovereignty. Truly it is not in man that walketh to 
direct his steps. And yet every man has light sufficient to save 
him, if walked up to. They, who have less light, have less to 
account for. 

This like all the miracles of Jesus, recorded in the New 
Testament, was a parable or illustration of redemption of 
the soul from sin. The question "Wilt thou be made whole," 
most literally translated is "Do you want to be made whole 
(or well)?" Jesus asked this question to get his attention. The 
gospel comes to man with some proposal and offers to make 
men whole if they most earnestly desire it. None are cured 
of the disease of sin unless they are intensely desirous. This 
world is like the sheep market at Jerusalem; it is a great hos- 
pital, and the gospel message comes to arouse men from the 
despairing condition, into which sin has brought them. 

Some have thought that the whole story of an angel troub- 
ling the pool was merely a popular fancy, but we see no rea- 
son to doubt that God showed his mercy under the Old Dispen- 
sation, to some extent by giving this pool at times an unusual, 
medicinal virtue. On the other hand it may be that some were 



74 



COMMENTAKY ON THE GOSPEL 



eured by the power of the imagination, as people are some- 
times to-day. However the throng, collected here, illustrates 
the case of many to-day who are waiting for a special revival 
season before they get saved, when Jesus is right by them if 
they would believe it, and they might be saved now. 

Jesus wants to make men whole — free from sin. He wants 
to work no partial cure. 

The reply of the man was that he had no man to put him 
into the pool when the waters were troubled. This shows how 
helpless he was. Other people got in ahead of him. There is 
still a Jesus who is willing to help the friendless. Jesus is 
ever full of sympathy for the neglected and forsaken. If we 
are holy men and women we will like our Master be looking 
out for opportunities to help the neglected and outcast. 

Jesus said, "Take up thy bed and walk." Jesus saw in 
him faith. The man willed to obey and Jesus gave the power 
to perform it. If we desire to obey his command to be holy, 
although it may seem as impossible, as for the impotent man 
to walk away with his bed, yet he will furnish the power to 
be holy if we entirely consecrate to him and trust him. 

The man might have thought it a foolish thing to attempt 
after a feebleness of thirty-eight years to attempt to arise and 
carry his bed. Faith always seems a foolish thing viewed from 
a natural standpoint. By carrying his couch he showed that 
the cure was genuine and perfect. 

It was an instantaneous cure. And if Jesus could instantly 
cure the body, who will say he cannot as instantly cure the 
soul? 

"In the twinkling of an eye 
Jesus' blood can sanctify.' ' 
The word "whole" is an old English word for "well." Ab- 
bott says, "The nature and condition of spiritual cures are illus- 
trated here. The commentators who deny holiness as an experi- 
ence, of this present life, must here acknowledge it or be silent. 
Thank God there is a better fountain than Bethesda! It is 
filled with cleansing blood (Zech. 13:1). An anonymous writer 
says, "Blessed be God there is open a fountain for sin and 
uncleanness, by whose brink none need wait in longing, anxious 



ACCORDING TO ST. JOHN 



75 



expectancy; for its waters are ever endued with life-giving 
power. The angel of the Covenant abides there always with his 
healing power; every sin-diseased soul may seek its health-re- 
storing waters at all times. However many receive its cleans- 
ing virtue, none of its power is diminished — its efficacy is ever 
the same. 'The blood of Jesus Christ his Son cleanseth us from 
all sin.' " Beza says, "There is no evil so inveterate that 
Christ cannot cure it." Scott says, "We still see instances of 
such who by washing in the fountain which God has opened, 
are made whole of their most desperate maladies." So the 
commentators to be faithful to Scripture have to indorse full, 
instantaneous deliverance from all sin. 

Jesus might have avoided controversy by healing the man 
on the Sabbath. He could have done it the next day. But 
he made no compromise. He came to attack the false religion 
of the Pharisees. He even commanded the man to carry his 
bed when all could see. One of their special points of religion 
was the observance of the Sabbath. They had carried their 
false ideas of Sabbath keeping to such an extent, as to be not 
only ridiculous but actually burdensome. Consequently he per- 
formed seven miracles on the Sabbath. Among these seven was 
the healing of the impotent man. Jesus did not wait to be 
attacked but brought on the battle. This stirred the anger of 
the Pharisees. They had perverted the Sabbath and he had a 
right to attack their abuse of that sacred day and institution. 
Wherever holiness and sin meet there must in the nature of 
things be controversy. No controversy, means no holiness. 

Any one would naturally think that the religious leaders of 
the day would have rejoiced to see the man healed. But not so, 
they were angry and told the man that he was doing wrong 
to carry his bed on the Sabbath day. The cured man wanted of 
course to go home. To leave his bed might be to lose it. The 
cured man had an invincible logic. "He that made me whole 
told me to carry my bed." He reasoned that he who had power 
to heal him had authority as to how he should keep the Sab- 
bath. The cure was a warrant for believing Jesus to be di- 
vine, and if divine he could tell what was lawful on the Sab- 
bath. If it had been any one but carnal minded Pharisees, 



76 



COMMENTARY ON THE GOSPEL 



they would have asked, who it was that healed him and how 
he was healed. This did not interest them at all. They cared 
nothing for the miracle. They acted much the same way as in 
the case of the blind man. (Chapter 9:17.) 

We have here the experience of a man, who had saving faith 
on Jesus without knowing fully who he was. There was some- 
thing in the authority and tone of the voice of Jesus that 
drew out his faith. We believe he was a man of devotion 
and sincerity who had a right attitude of heart and his spirit- 
ual nature recognized some one it could trust, even if he did 
not grasp fully who the stranger was. We can have faith 
in Jesus even if we ca iv.Jt m lerstand him in all the myster- 
ies of the incarnation and the Trinity. Saving faith is ac- 
ceptance and obedience of the heart whether the head is clear 
or not. 

Jesus found him in the temple — just where we might expect 
to find grateful souls, who have been healed. A really saved 
soul goes by instinct to the house of God. 

Jesus said to the man, "Go and sin no more." A man healed 
of disease is under obligation to obey God and keep from com- 
mitting sin. How absurd and deceptive to ask him to refrain 
from committing sin if he cannot help it. Many say they 
believe the Bible and yet do not believe we can live without 
committing sin. They are really accusing the Almighty of 
commanding the impossible. Some may try to avoid the issue 
by saying that Jesus meant some particular sin that this man 
had committed. We ask, if God forbids one sin why not all 
sin? Will some one tell us where God permits any sin and 
which sin it is that he will allow? To allow sin would impeach 
the holy character of God and dethrone him. 

PHARISEES OPPOSE HOLY WORK. Vs. 15-16. 

15 The man departed, and told the Jews that it was Jesus, which 
had made him whole. 

16 And therefore did the Jews persecute Jesus, and sought to 
slay him, because he had done these things on the sabbath day. 

This man went and told the Jews that it was Jesus who had 
healed him. Of course he would tell it. Testimony is as natural 



ACCORDING TO ST. JOHN 



77 



to a saved soul as breathing. We have little confidence in the 
experience of those who never tell it — who can keep still about 
it. A saved man tells it because "out of the abundance of 
the heart the mouth speaketh. " He tells it out of gratitude. 
He wants people to know the excellencies of Jesus and he wants 
them to sample his saving power. If testimony is stifled, spiritual 
life dies. It is not boasting to tell what Jesus has done. 

Jesus was persecuted by the Pharisees because he healed the 
man on the Sabbath. No servant of Jesus ever did a faithful 
work, without being persecuted by a dead church. A church 
too dead to do anything for God is usually sufficiently alive to 
persecute those who are building God's kingdom. Eead the 
experience of Paul, Luther, Wesley, Knox, Edwards, Bishop 
Taylor and the originator and promoters of every holiness move- 
ment especially the modern holiness movement and it will be 
found that their chief antagonists are dead ecclesiastics. Wes- 
ley says, * ' Let us not wonder, then, if our good be evil spoken 
of; if even candor, benevolence and usefulness do not disarm 
the enmity of those who have been taught to prefer sacrifice 
to mercy, and who disbelieving the genuine gospel naturally seek 
to slander and persecute the professors but especially the de- 
fenders of it." (Wesley.) What was all this opposition 
about? It was because he was doing good on the good day — 
the Sabbath. 

HOLINESS REBUKES THE CARNALITY OF PHARISEES. 
Vs. 17-30. 

17 But Jesus answered them, My Father worketh hitherto, and 
I work. 

18 Therefore the Jews sought the more to kill him, because 
he not only had broken the sabbath, but said also that God was his 
Father, making himself equal with God. 

19 Then answered Jesus and said unto them, Verily, verily, I 
say unto you, The Son can do nothing of himself, but what he seeth 
the Father do : for what things soever he doeth, these also doeth the 
Son likewise. 

20 For the Father loveth the Son, and sheweth him all things 
that himself doeth : and he will shew him greater works than these, 
that ye may marvel. 



78 



COMMENTAKY ON THE GOSPEL 



21 For as the Father raiseth up the dead, and quickeneth them : 
even so the Son quickeneth whom he will. 

22 For the Father judgeth no man, but hath committed all 
judgment unto the Son : 

23 That all men should honour the Son, even as they honour the 
Father. He that honoureth not the Son honoureth not the Father 
which hath sent him. 

24 Verily, verily, I say unto you, He that heareth my word, 
and believeth on him that sent me, hath everlasting life, and shall 
not come into condemnation ; but is passed from death unto life. 

25 Verily, verily, I say unto you, The hour is coming, and now 
is when the dead shall hear the voice of the Son of God : and they 
that hear shall live. 

26 For as the Father hath life in himself ; so hath he given to 
the Son to have life in himself; 

27 And hath given him authority to execute judgment also, 
because he is the Son of man. 

28 Marvel not at this : for the hour is coming, in which all 
that are in the graves shall hear his voice. 

29 And shall come forth ; they that have done good, unto the 
resurrection of life : and they that have done evil, unto the resur- 
rection of damnation. 

30 I can of mine own self do nothing : as I hear, I judge : and my 
judgment is just ; because I seek not mine own will, but the will of 
the Father which hath sent me. 

"My Father worketh hitherto and I work." The Revised 
Version renders it "My Father worketh until now." This verse 
was his defense. Holy people have the example of Jesus in 
defending himself. This verse is the text of Jesus for the 
rest of his talk extending through the chapter. The first division 
of his discourse is vs. 19-30, and should be read carefully as 
it explains this verse (Vs. 17). The second division is Vs. 31-47 
and proves the statement of this verse. 

These Pharisees rested their notions of the keeping of the 
Sabbath on partial truth. And partial truth usually leads to 
erroneous application. They based their ideas of the Sabbath 
correctly on the fact that God rested on the Sabbath from his 
work of Creation, but they forgot that he still worked in other 
and necessary directions, such as keeping the planets in motion 
and making crops and all vegetation grow and thrive. And 
so, Jesus tells them, "My Father worketh hitherto, (or all the 
time), and I work with him." The work of healing was one of 



ACCORDING TO ST. JOHN 



79 



Jesus' works and also one of the works that his Father, carried 
on ceaselessly — works of benevolence, love and necessity, which 
it was proper to perform on the Sabbath — just as important 
and necessary as to make the grass grow or the planets revolve. 
He goes on in the following discourse to show that he is equal 
with the Father and hence had a right to work on the Sab- 
bath. The following discourse is one of his most systematic 
sermons and in it he proves his deity. 

The Jews were Unitarians and sought to kill him for assert- 
ing his divinity. They as clearly understood him to teach his 
deity as Modern Unitarians understand orthodox creeds to teach 
it. Now was the time if ever if he was not equal to the Father 
for him to contradict it. But instead of contradicting he made 
it more emphatic. 

The great objection that Unitarianism makes against the 
doctrine of the deity of Jesus is that it detracts from the 
worship and homage only due the Father. Jesus meets this 
objection in the first verse of his discourse (Vs. 19). In this verse 
we see that instead of detracting from he leads men's thoughts 
and adoration to the Father, without whom he does nothing. 
So that in healing the man, he had brought glory to the Father 
instead of blaspheming as they claimed he did. He then shows 
that the Father and himself are closely united in love. For 
the Father loves the Son and will show him greater works 
than the healing of the impotent man — even the raising of the 
dead in trespasses and sin, (Vs. 24, 25) and the general Resur- 
rection of the body in the future. We learn from this that the 
healing of the body which is considered the chief thing by some 
religionists is really of less account than spiritual healing. 
(Vs. 24, 25.) 

He then went on to show that the Son does the same work as 
the Father — the divine work of raising the dead. (Vs. 21) 
and that he quickens (makes alive) all who believe. 

Another work of Christ is mentioned in verse 22. He, besides 
healing the impotent man, and restoring life to the dead, is 
also to be the judge of all men. Here he claims three infinite 
attributes. 

Then he attacks Unitarianism thus, "He that honoreth not 



so 



COMMENTARY ON THE GOSPEL 



the Son, honoreth not the Father. ' ' The same way we treat 
the Son, we also treat the Father. 

1 ' Verily, Verily. ' ' This phrase always introduces some very 
important statement. It is, that he believes in Jesus Christ, is 
already a partaker of eternal life. He does not need to die to 
possess it. This is the first part of a double statement. The 
second is that the believer not only possesses eternal life, but 
shall not come into condemnation on the Eesurrection morning. 
He is no longer subject to the penalties of the Judgment, unless 
he commits sin and thus throws himself back into condemna- 
tion. 

In verse 26 he again states the equality of the Father and 
Son — each have life in themselves. 

Verses 22 and 27 show that Jesus Christ, the second person 
of the Trinity is to be the Judge of all mankind. 

" Because he is the Son of Man" of whom Daniel speaks in 
Daniel 7:13. They were familiar with this part of Daniel. 
They were not to marvel at the authority of Judgment given 
to Jesus for the hour is coming when his voice will call the 
dead from their graves. There will be two classes who will 
be raised from the dead — they that have done good and they 
that have done evil. The wicked are raised to be judged and 
sentenced. The righteous are raised to glorified life. 

IT IS EIGHT FOE HOLY PEOPLE TO DEFEND THEM- 
SELVES. Vs. 31-47. 

31 If I bear witness of myself, my witness is not true. 

32 There is another that beareth witness of me ; and I know that 
the witness which he witnesseth of me is true. 

33 Ye sent unto John, and he hare witness unto the truth. 

34 But I receive not testimony from man : but these things I 
say, that ye might be saved. 

35 He was a burning and a shining light : and ye were willing 
for a season to rejoice in his light. 

36 But I have greater witness than that of John : for the works 
which the Father hath given me to finish, the same works that I do, 
bear witness of me, that the Father hath sent me. 

37 And the Father himself, which hath sent me, hath borne 
witness of me. Ye have neither heard his voice at any time, nor 
seen his shape. 



ACCORDING TO ST. JOHN 



81 



38 And ye have not his word abiding in you : for whom he hath 
sent, him ye believe not. 

39 Search the scriptures ; for in them ye think ye have eternal 
life : and they are they which testify of me. 

40 And ye will not come to me, that ye might have life. 

41 I receive not honour from men. 

42 But I know you, that ye have not the love of God in you. 

43 I am come in my Father's name, and ye receive me not ; if 
another shall come in his own name, him ye will receive. 

44 How can ye believe, which receive honour one of another, and 
seek not the honour that cometh from God only? 

45 Do not think that I will accuse you to the Father : there is 
one that accuseth you, even Moses, in whom ye trust. 

46 For had ye believed Moses, ye would have believed me : for he 
wrote of me. 

47 But if ye believe not his writings, how shall ye believe my 
words? 

Jesus having asserted his equality with the Father now 
proceeded to prove it in the remaining verses of the chapter, 
which are the second division of his sermon. This is a sermon 
of Jesus proving his deity. 

First Proof: The testimony of John the Baptist. (Verses 
32-35.) 1 ' There is another. ' ' This other person was John 
the Baptist. The Jews had sent a committee to John the 
Baptist (Chapter 1:19-28) and John had given his testimony 
concerning Jesus. They had rejected the testimony of John, 
the greatest man the world had ever known. John was a holy 
man (Mark 6:20). The Jews refused the light he gave them 
and of course they would reject the greater light that Jesus 
gave. People who reject the testimony of holy men have no 
love or regard for the testimony of Jesus. Notice, the testi- 
mony that John gave concerning Jesus was, that he could make 
the world holy. It was a testimony to holiness in these words, 
' ' Behold the Lamb of God which taketh away the sin of the 
world." (John 1:29.) This passage shows that Jesus con- 
firms the testimony of John, that he could take away sin. 
Thus we see here that Jesus authorizes and endorses those who 
testify to his power to take away sin. Let those who object 
to testimony to holiness be henceforth silent in their objec- 
tions. 



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COMMENT ABY ON THE GOSPEL 



He goes on to say of John's testimony, "The witness that 
I receive is not of man." He means that John's testimony 
was really the voice of God speaking through John. John was 
moved by the Holy Spirit when he spoke, just as the other 
prophets were moved by the same Spirit. It is the utterance 
of the Holy Spirit through witnesses and not human science 
or philosophy that Jesus relies upon to spread his kingdom. 
The church of God must be spiritual or die. It requires spir- 
ituality to extend spirituality. 

"That ye might be saved." So Jesus was telling these 
opposers about the testimony of John to his divinity that they 
might be saved. The object of preaching is not to entertain 
but that the lost (as these were Pharisees) might be saved. 

He said in another place that John was the greatest man that 
had ever lived. (Matt. 11:11.) Here he pays another tribute 
to John saying, ' ' He was a burning and shining light. ' ' In 
chapter 1, verses 8 and 9 it says that John was not the Light 
of the world but only a witness to it — or a reflection of that 
light. If John was only a reflection, and yet was a burning 
and shining light, what must Jesus the greater light be? 

We notice several truths in this statement about John. 
1. The Holy Spirit in holy people is a fire that burns and 
shines. 2. John burned before he shone. A good many people 
want to shine without having the fire. It is impossible. 3. If 
he had not burned he would not have shone. 4. God expects 
us to shine as well as burn; that is, to testify to divine grace 
as well as to have it. All attempts to testify without a holy 
zealous heart are as powerless and weak as an unlighted lamp. 
Get the Holy Spirit (no lamp can light itself) and be holy like 
John and the shining both from life and lip will be both natural 
and spontaneous. "Inwardly burning with all love and zeal; 
outwardly shining in all holiness." (Wesley.) 

These Jews were willing like many to-day to rejoice in 
the light that Jesus shed for a season. They wanted a preach- 
ing to please them. They rejoiced in John's light for a season, 
but when he came to denounce sin accusing them of being a 
generation of vipers, then they rejected him. The "season" 
was over; the summer was ended; the harvest past. 



ACCOBDING TO ST. JOHN 



S3 



SECOXD PBOOF OF HIS DEITY— HIS MIEACLES AXD 
WOEKS OF MEECY. Vs. 36-38. 

Jesus said he had greater proof of his deity than even 
the testimony of the holy John. These greater testimonies to 
his divinity were his works of love, mercy and benevolence to 
mankind and his miracles. His beneficent works evinced his 
holy character and these were greater proofs of his deity than 
even his miracles or the testimony of John. The Father had 
given him these works to finish or accomplish. These holy 
works were such irrefutable proofs of his deity that the Jews 
were without excuse in their rejection of him. 

We need not then be surprised in this day, if sinful men 
still refuse to accept him as divine; and we need not be surprised 
if people refuse to accept the testimony and lives of holy people, 
when we see how little impression the holy Jesus made upon his 
generation. 

TRIED PEOOF OF HIS DEITY— THE TESTIMONY OF THE 
FATHEE THEOUGH THE SCEIPTEEES. Vs. 39. 

He tells them that the Father had borne witness through 
the Scriptures, but they did not know God well enough to hear 
his voice in the Scriptures. We must know God in order to 
get spiritual truth from the Bible. We must have the word 
of God abiding in us. He was speaking here especially of the 
Old Testament. It contained proof of the Messiahship of Jesus. 
They rejected that great truth — did not see it because they 
were not spiritual. They had hardened their spiritual senses. 
Here we learn that spiritual people will get spiritual truth out 
of the Old Testament. They who receive the Old Testament 
candidly, will see that Jesus of Xazareth is the Messiah. 

' ' Search the Scriptures. ' ' The Eevised Version renders it 
"Ye search the Scriptures." They were great Bible students 
and yet did not see clearly the central figure of the Old Testa- 
ment as personified in Jesus of Xazareth. Need we be sur- 
prised then, in this day if Bible students fail to see holiness, 
which is the central theme of the Bible? 



84 



COMMENT ABY ON THE GOSPEL 



These Jews seemed to think that their familiarity with the 
Scriptures insured them for eternal life. But acceptance of the 
Bible amounts to nothing unless we propose to square our lives 
by its teachings. 

"Ye will not come to me, that ye might have life." This 
shows that there is no eternal life in studying the Scriptures 
unless we find Jesus in them. The reason people do not find 
Jesus in the Scriptures is because they will not They do not 
wish to find him there. 

The reason he did not "receive honor" (or glory) from men 
was because he did not need it. The Father gave him glory 
through the Scriptures. What a declaration of his omniscience 
when he said, "I know you that ye have not the love of God 
in you." He can read the hearts of men. He knows whether 
we have the love of God in our hearts. So we see people, like 
these Jews, may be great Bible students and yet not have a bit 
of love of God in their hearts. 

They were willing to receive impostors without any cre- 
dentials. Later sixty-four false Christs came and found many 
followers among the Jews, who refused to accept Jesus of 
Nazareth, although he had divine credentials, manifest in his 
works. The most credulous thing in the world is unbelief. It 
is easy for men to believe humbugs, but difficult to accept the 
truth. It is because of the depraved state of the heart. 

Jesus now gives the true cause of their inability to believe 
in the proofs of his Messiahship, by saying, that it was impos- 
sible to believe in him, when they were seeking worldly honor 
and popularity. He struck in this remarkable statement the 
cause of unbelief. When people say they have no faith and 
cannot believe, there is a reason for it. They think more of the 
praise of men than of God. The Jews preferred to please and 
honor one another instead of God. This is the reason that they 
did not accept the three proofs of the sermon — the testimony 
of John, the works of Jesus and the teachings of the Old 
Testament. So to-day we see people who do not aecept holiness, 
who refuse to accept the testimony of holy men, and their 
works, or to see the subject in the Bible. They prefer the 
honor that comes from men, rather than the honor that comes 



ACCORDING TO ST. JOHX 



85 



from God. Sometimes we see people seeking holiness, who say 
they have no faith. It is because they want to keep a reputa- 
tion among men instead of pleasing God. It is impossible for 
such people to trust God. The great pursuit of the carnal mind 
is human applause. In modern times the great hindrance to 
faith, in seeking salvation, is a fear lest reputation be lost. 

How few people there are who seek only the glory of God. 
This is possible only when we have been delivered from the 
carnal mind. 

Jesus said it was not necessary for him to accuse them to 
the Father because they had not lived up to the light he gave 
them. They were accused already by the truths of their Bible — 
the five books of Moses. They were guilty of not living up to 
the light they had already received. If they had believed the 
revelation of Moses as to their duty and privilege they would 
have easily believed in Jesus. "When men are not living up to 
their present light, of course they will reject greater light. 
This is the reason backslidden church members are the worst 
opponents of holiness. A man whose weak eyes are inflamed 
and hurt by a feeble light does not want any more light, but 
avoids it. 

We notice here that Jesus endorsed the five books of Moses — 
Genesis. Exodus, Leviticus, Xumbers and Deuteronomy, which 
modern Higher Critics so much oppose. He implies in verses 38 
and 40 that these Old Testament Scriptures could abide in 
us and give us eternal life. 

In looking over this chapter we see that these church men 
who were accusing Jesus of having broken the law of the 
Sabbath had themselves broken the first commandment, by not 
honoring God. See verse 40. 



CHAPTER VI. 



HOLINESS — A STATE OF SATISFACTION. 

A Miracle that Illustrates the Satisfying Nature of the Ex- 
perience of Holiness. Vs. 1-23. Carnal Religionists Seek 
Jesus From Mercenary Motives. Vs. 24-26. The Spiritual 
Interpretation of the Miracle. Vs. 27-40. Sermons on Holi- 
ness and Other Deep Things of God are Incomprehensible 
to Carnal Professors of Religion. Vs. 41-43. Jesus Meets 
Opposition of Holiness With Still Stronger Statements of the 
Doctrine. Vs. 44-58. Only the Half Hearted and Carnal- 
Minded are Discouraged at the Presentation of Holiness 
Teaching. Vs. 59-66. God Has Always Had a Faithful Rem- 
nant. Vs. 67-71. 

A MIRACLE THAT ILLUSTRATES THE SATISFYING 
NATURE OF THE EXPERIENCE OF HOLINESS. 
Vs. 1-23. 

1 After these things Jesus went over the sea of Galilee, which 
is the sea of Tiberias. 

2 And a great multitude followed him, because they saw his 
miracles which he did on them that were diseased. 

3 And Jesus went up into a mountain, and there he sat with his 
disciples. 

4 And the passover, a feast of tbe Jews, was nigh. 

5 When Jesus then lifted up his eyes, and saw a great company 
come unto him, he saith unto Philip, Whence shall we buy bread, tbat 
these may eat? 

G And this he said to prove him : for he himself knew what he 
would do. 

7 Pbilip answered him, Two hundred pennyworth of bread is 
not sufficient for them, that every one of them may take a little. 

8 One of his disciples, Andrew, Simon Peter's brother, saith 
unto him. 

9 There is a lad here, which hath five barley loaves, and two 
small fishes: but what are they among so many? 

10 And Jesus said, Make the men sit down. Now there was much 
grass in the place. So the men sat down, in number about five 
thousand. 



8? 



ss 



COMMENTARY ON THE GOSPEL 



11 And Jesus took the loaves and when he had given thanks, he 
distributed to the disciples, and the disciples to them that were set 
down ; and likewise of the fishes as much as they would. 

12 When they were filled, he said unto his disciples, Gather up 
the fragments that remain, that nothing be lost. 

13 Therefore they gathered them together, and filled twelve baskets 
with the fragments of the five barley loaves, which remained over 
and above unto them that had eaten. 

14 Then those men, whom they had seen the miracle that 
Jesus did, said, This is of a truth that prophet that should come 
into the world. 

15 When Jesus therefore perceived that they would come and take 
him by force, to make him a king, he departed again into a mountain 
himself alone. 

16 And when even was now come, his disciples went down unto 
the sea. 

17 And entered into a ship, and went over the sea toward Caper- 
naum. And it was now dark, and Jesus was not come to them. 

18 And the sea arose by reason of a great wind that blew. 

19 So when they had rowed about five and twenty or thirty 
furlongs, they see Jesus walking on the sea, and drawing nigh unto 
the ship : and they were afraid. 

20 But he saith unto them, It is I ; be not afraid. 

21 Then they willingly received him into the ship : and im- 
mediately the ship was at the land whither they went. 

22 The day following, when the people which stood on the other 
side of the sea saw that there was none other boat there, save that 
one whereinto his disciples were entered, and that Jesus went not with 
his disciples into the boat, but that his disciples were gone away 
alone ; 

23 (Howbeit there came other boats from Tiberias nigh unto 
the place where they did eat bread, after that the Lord had given 
thanks :) 

Horace Bushnell, the great preacher well illustrates the typol- 
ogy of His miracle thus : ' ' The day is wearing away ; this is a 
desert place; there are hungry perishing people around us, and 
Christ is saying to us all, Give ye them to eat. Say we not, we 
can not, we have nothing to give. So to your duty, every one, and 
trust yourself to him; for he will give you all supply, just as 
fast as you need it. Take upon you readily, have it as a law to 
be always doing great works, that is, works that are great to you; 
and this in the faith that God so clearly justifies that your abilities 
will be as your works. Make large adventures. Trust God for 



ACCOEDIXG TO ST. JOHX 



SO 



great things. "With tout loaves and two fishes, he will show you 
a way to feed thousands." 

Several months after the healing of the impotent man, Jesus 
went over to the eastern shore of the Sea of Galilee to rest. When 
the people found out where he was going, they went around by 
the land and got there first, meeting him when he arrived by 
boat. We learn of these movements of Jesus and the people by 
comparing the parallel accounts in Matthew, Mark and Luke. 

Jesus went up into a mountain and sat there with his disciples, 
and looked down on the great multitude of people. 

In order to try the faith of Philip he asked him, "Whence 
shall we buy bread to satisfy this great crowd?' ' He felt they 
were guests. They had come to see him and so he proves or 
tests Philip. 

The Lord ofter proves his children, as he did Abraham, in 
order to develop their faith and loyalty. In our trust for our 
daily bread we are showing how much we really trust God. The 
preacher and teacher who sees the spiritual needs of their flocks 
should trust God implicitly to help them feed the people with their 
small stock. "God teach us benevolently to prove and exercise 
our faith; the devil tests us malevolently to weaken and extinguish 
it." (Quesnel.) Philip was staggered at the idea o J feeding this 
great multitude. "Why, Lord it would take two hundred penny- 
worth of bread." This was equivalent in United States money 
to about $200. 

All they could seem to find in the whole multitude was five 
loaves of bread and two small fishes which a boy had brought in 
a basket. Was there ever a crowd like this that had no boys 
in it! This boy evidently had a thoughtful mother, who had sent 
him from home that morning with a good supply of food. In 
the morning of life, let parents see that their children are well 
equipped for life by proper home spiritual training and then 
they will not only be well fed themselves but be a blessing to the 
world. We can bless the world through our children. Susannah 
Wesley never preached any directly, but what a blessing she was 
to the world in the training of her children. She preached to 
millions through them. Barley bread was the food of the lower 
classes. Thus even a poor woman can do great good. See how 



90 



COMMENTARY ON THE GOSPEL 



systematic Jesus was. He had them all marshalled like an army 
in companies of one hundred and fifty. ' 1 Order is heaven's first 
law." Thus he taught us to be systematic in the Lord's work, 
especially in our benevolent work towards men. How much relig- 
ious and charitable work is abortive because it is without system ! 

And then he allowed the disciples to distribute the bread 
instead of doing it himself. What a privilege! He does not 
directly preach to them but allows saved men to do it (who are fed 
themselves, as they feed others). The angels would be glad of 
the privilege that we have of distributing the bread of life. 

And as the disciples distributed their little, it multiplied until 
it satisfied five thousand people. If we distribute what we have of 
divine grace and light, God will wonderfully multiply it to the 
good of others. It is not the number of our talents but our fidelity 
m using them that counts with God, ' ' As the widow 's oil increased, 
not in the vessel but in pouring out, as here the barley bread 
multiplied not in the whole loaf but by "breaking and distributing ; 
and as the grain bringeth increase, not when it lieth on a heap 
in the garner, but when scattered upon the land; so spiritual 
graces are best improved, not by keeping them together, but by 
distributing them abroad." (Sanderson.) 

As they were filled and satisfied, the miracle illustrates the 
soul satisfaction that Jesus gives to those who accept and feed 
upon the bread of life, that his servants distribute. 

He taught the lesson of economy. He would not allow any 
fragment to go to waste, but had them carefully gathered up. 
Wastefulness is a sin. "God loveth a bountiful, not a wasteful 
hand." No impostor, in writing this account would ever have 
thought of combining such lavish bounty with such careful sav- 
ing, that nothing be lost. How many incidental proofs we have 
of the genuineness of the Gospel narrative! And the disciples 
had more after the feast when they gathered up the twelve baskets 
of fragments, than when they began. He that blesses others is 
himself blessed in so doing. The wise man says, * ' the liberal soul 
shall be made fat." "He that watereth others shall himself be 
watered. ' 1 

The miracle convinced the multitude of the divine power 
exerted by Jesus and they said, ' • This is of a truth that prophet. ' ' 



ACCOKDING TO ST. JOHN 



91 



They had read of him in Deut. 18:15-18 and although they did not 
understand all that Jesus was, or how much had been implied in 
the term 1 'that prophet," yet they knew it was the one proph- 
esied. 

Jesus saw that they were about to take him and make him 
king and he immediately withdrew from them. What a lesson to 
ambitious preachers, who are seeking position and popularity! 
His hearers wanted a Messiah who would feed them well; who 
would set up a temporal kingdom. Jesus after this went to a 
mountain to pray. It was his custom to pray much. He worked 
much and he prayed much. The two should go together. We need 
to pray and meditate, until the truth is well settled in our minds 
and hearts, and then we need to spend the strength thus ob- 
tained, in active work to establish the kingdom of God. "Days 
spent among the multitude, need nights of calmness and devotion. ' ' 
There were three evenings as the Jews counted their time. The 
first evening began at three o'clock. Matthew says he fed the 
multitude at evening, meaning the first evening. The second 
evening began at sunset. Jesus and the disciples set out upon 
the lake at sunset. 

For five or six hours Jesus continued in prayer until "the 
fourth watch." In the meantime the disciples were on the sea 
bound for Capernaum. A sudden squall of wind, which often 
occurs in that region blew down upon them, which made it exceed- 
ingly difficult to row, as well as dangerous. They were having 
a very hard time seeking to make progress against a head wind, 
with the angry waves rolling high. 

It was at the time of their distress that Jesus came to their 
relief. He always comes at the time when most needed. Quesnel 
says, "Every one of us in no other than a little bark rowing 
against the wind, in a tempestuous sea, encompassed with the 
darkness of night, and destitute of help and succor. He, who 
is not afraid in the conditions, sees not the danger of it; whoever 
sees it, and does not pray, knows nothing of his own weakness. 
Christ leaves us sometimes to ourselves, on purpose that we may 
know ourselves, and the need we have of him; but he never loses 
sight of us." We are on life's sea, toiling many times against 
the head winds of trial, disappointment and suffering. Jesus 



02 



COMMENT AKY ON THE GOSPEL 



comes in different ways. Sometimes lie comes in providences that 
seem adverse. But if we could see them in the light of eternity, 
we would find them favorable to us. Like the disciples we are 
afraid of our best friend and mistake his blessings for evils. But 
he says, "It is I, be not afraid. " If we gladly receive him, he 
will come in and guide our bark safely to the desired haven of 
eternal rest. If we refuse to receive him we shall sink beneath 
the waves of sin and death. 

Doddridge says, "Walking upon the sea was thought so im- 
practicable, that the picture of two feet walking upon the sea 
was an Egyptian hieroglyphic for an impossible thing. 

The people, whom Jesus had left behind him, concluded that 
he had gone to Capernaum, so the next day the portion that 
remained took boats and went across the lake seeking him. 

CAENAL RELIGIONISTS SEEK JESUS FROM MERCENARY 
MOTIVES. Vs. 24-26. 

24 When the people therefore saw that Jesus was not there, 
neither his disciples, they also took shipping, and came to Capernaum, 
seeking for Jesus. 

25 And when they had found him on the other side of the sea, 
they said unto him, Rahbi, when earnest thou hither? 

26 Jesus answered them and said, Verily, verily, I say unto you, 
Ye seek me, not because ye saw the miracles, hut because ye did eat 
of the loaves, and were filled. 

The people found Jesus in the synagogue where he gave the 
following sermon. (Vs. 32-58.) He told them that they were 
seeking him from sordid motives — not for spiritual but for 
material advantage. There are many such today. They make 
religion simply a stepping stone to help them to their own 
selfish interests and gain. Men become religious and join the 
church in order to help their business or standing in society. 
Some people too, are seeking the blessing of holiness in order to 
be happy. They want joy more than they want the indwelling 
Comforter. They are not seeking to be good, so much as to be 
enthused with supernatural emotion. 



ACCORDING TO ST. JOHN 



93 



THE SPIRITUAL INTERPRETATION OF THE MIRACLE. 
Vs. 27-40. 

27 Labour not for the meat which perisheth, hut for that meat 
which endureth unto everlasting life, which the Son of man shall 
give unto you : for him hath God the Father sealed. 

28 Then said they unto him, What shall we do, that we might 
work the works of God? 

29 Jesus answered and said unto them, This is the work of God, 
that ye believe on him whom he hath sent. 

30 They said therefore unto him, What sign shewest thou then, 
that we may see, and believe thee? what dost thou work? 

31 Our fathers did eat manna in the desert ; as it is written, He 
gave them bread from heaven to eat. 

32 Then Jesus said unto them, Verily, verily, I say unto you, 
Moses gave you not that bread from heaven ; but my Father giveth 
you the true bread from heaven. 

33 For the bread of God is he which cometh down from heaven, 
and giveth life unto the world. 

34 Then said they unto him, Lord, evermore give us this bread. 

35 And Jesus said unto them, I am the bread of life : he that 
cometh to me sball never hunger ; and he that believeth on me shall 
never thirst. 

36 But I said unto you, That ye also have seen me, and believe 
not. 

37 All that the Father giveth me shall come to me ; and him that 
cometh to me I will in no wise cast out. 

38 For I came down from heaven, not to do mine own will, but 
the will of him that sent me. 

39 And this is the Father's will which hath sent me, that of all 
which he hath given me I should lose nothing, but should raise it up 
again at the last day. 

40 And this is the will of him that sent me, that every one 
which seeth the Son, and believeth on him, may have everlasting life : 
and I will raise him up at the last day. 

He then charges them to ' ' labor not for the meat that perish- 
eth. " They were not to make the loaves and fishes — material 
things — their chief object in life. The great reason why we 
were given bodies was not to feed them, but make them useful for 
the building up of the higher nature. He reflects on that class 
of people who want a sensuous rather than a spiritual religion. 
He thus takes the miracle of the previous day and spiritualizes 
it. This teaches us that it is right to draw spiritual lessons 
from the miracles of Jesus, for he did it himself. He takes 



94 



COMMEXTAEY ON THE GOSPEL 



the miracle of the feeding of the multitude as a text for a 
sermon on the satisfying nature of full salvation. The whole 
sermon is a fitting expansion of the beatitude ' ' Blessed are they 
which do hunger and thirst after righteousness for they shall 
be filled." 

He tells them that God has ordained him for the purpose 
of giving a complete salvation. The Father had sealed him 
for that very purpose. A seal is an impression made upon a 
legal document. The works of Jesus (Ch. 5:36) were the divine 
seal of his divinity and ministry. 

His auditors are unable to grasp the spirituality of his 
meaning and ask him ' 1 What shall we do that we might work 
the works of God." Their whole religion was given to works 
of all kinds. Works that were small, and works that were large; 
work after work all to merit salvation; any way to earn salva- 
tion by their own doings. That is still the cry of ritualists 
and formalists, What more can we do to merit salvation? And 
could he tell them surely if they were performing the right 
works to procure salvation? 

It was a most startling reply that fell from his lips. ' 1 This 
is the work of God" — to build costly cathedrals and dedicate 
them with costly sacrifices? To tithe mint and rue and cummin? 
To multiply prayers and fastings? No — "that ye believe on 
him whom God hath sent. ' ' This is the work that is pleasing 
to God — believing on the Lord Jesus Christ. This was a most 
astonishing statement to these ritualists, who had been trained 
to believe that salvation came by doing the works laid down in 
the law. Verse 30 shows how it staggered them. Full salvation 
by faith is as much rejected to-day as then. Eoman Catholics, 
ritualists, moralists, and those, who are seeking a gradual sancti- 
fication are all opposed to this method of justification and sanc- 
tification by faith. Believing Jesus (John 1:12) is the great 
business of life, and all genuinely good works flow from it. It 
is the simple way of faith that not only stumbles but actually 
irritates those who rely on their good works for salvation 
or sanctification. They asked about the worfcs of God (plural) ; 
he replies concerning the work of God (righteousness) ; they are 
the natural sequence. Notice in harmony with the sermon on the 



ACCORDING TO ST. JOHN 



95 



bread of life, we get Christ, the bread of life and feed upon 
him by faith. This is the great work of life. There is none 
greater. Who, then follow Jesus for the loaves and fishes? 
Those who profess religion and are not saved by faith. 

These unbelievers even after they had been miraculously 
tea, wanted more proofs of his divinity saying (Verse 30), 
" What then dost thou for a sign V 1 (Eevised Version.) People, 
who do not trust God, are always asking for signs and wonders. 
If God gives them a token, they are not satisfied but want an- 
other. These people did not want spiritual food at all. If he had 
honored their carnal desires and established a worldly kingdom 
and had carried it on by astonishing miracles, as he did the 
day before, when he fed them, they would have accepted him. 
But to trust him without any signs or wonders was too much 
for their unbelieving hearts. True faith goes right on trusting 
God without any signs or tokens except his word for it. Jesus 
and holiness are alike — they are unpopular because they do not 
conform to the lusts of the carnal mind. 

They now try to contrast him unfavorably with Moses, as 
much as to say (Vs. 31) '* Moses gave us bread from heaven — 
the sweet manna — but you have only given us barley bread, the 
food of the poorer classes. You have not done as well as Moses. 
He got his bread from heaven. But yours grew on earth. 
Give us the assurance that you will always have manna for us 
from heaven and we will believe, and accept you as the Messiah. ' ' 

Jesus told them in reply that it was God who gave them 
the manna in the wilderness, and not Moses. Some modern 
critics have attempted to explain away the miracle of the manna, 
but Jesus here says that it was miraculously given by God. 
The people found it on the ground each morning. 

He now goes on to discourse on himself given by God to 
the world as the true bread. There are several contrasts be- 
tween Jesus and the manna which are worth noting: (1) The 
manna was a type. Jesus is the real true bread. (2) The 
manna would not last forever. The real bread lasts forever. 
(3) Those who ate the manna were dead. (Vs. 49.) They who 
feed upon Christ live forever. (4) The manna was only for 
Israelites. The true bread is for all nations. 



96 



COMMENTAEY ON THE GOSPEL 



We can not live on a past experience, nor past history, as 
they were trying to live on the history of their fathers. "We 
can have a present Christ — a satisfying portion. 

His hearers could not understand his real meaning. They 
were Dot sufficiently spiritual to know what he meant by soul- 
food. They were like many to-day who "can not see into holi- 
ness/ ' And they said, "Evermore give us this bread/ ' sup- 
posing it to be literal bread. 

So Jesus had to speak even more plainly. In the ease of 
the Samaritan woman, he commenced by likening salvation to 
water (John 4) until she saw what the figure meant. So now 
he used bread as a symbol of his life in the soul hoping they 
would grasp the spiritual meaning. He tries to make them 
understand that the bread was already given. All they needed 
was to receive him. People who are looking for a blessing 
more than for the blesser himself should accept the present 
Jesus. There is no blessing greater than he, in his indwelling 
presence. All that bread is to the body, he is to the soul. He 
is the real staff of life. Many think themselves Christians, 
who go to the world for satisfaction. They are mistaken. Jesus 
is the staff of life. He satisfies. "Here pardon, peace, hope, 
communion with God, and whatever can calm the conscience, 
serene and cheer the heart, or promote true holiness, are com- 
prised in one subject — a mighty Eedeemer. ,, (Scott.) Christ 
is the natural food of the soul. No other can satisfy it. 1 ' He 
that cometh to me shall never hunger." "Hunger represents 
rather the feeling of weakness, of moral powerlessness : thirst, 
that of the sufferings of the conscience and the heart. Taken 
together they represent the deep uneasiness which drives the 
sinner to Jesus Christ. The appeasing of the thirst, therefore, 
refers rather to the peace; that of the hunger, to the new 
strength, which the believer received. " (Godet.) Christ feeds 
only the soul that comes to him. 

These Jews were asking him for a miracle, when he him- 
self was the greatest of miracles as he stood before them. 
Jesus is the great miracle of the whole Christian system. So 
Jesus says, "Ye also have seen me and believeth not.'' Infidelity 
is just as unreasonable to-day. The Jewish church had a being, 



ACCORDING TO ST. JOHN 



97 



absolutely holy before it, and refused to believe in him. Can 
we expect therefore a worldly church in any age to recognize 
its holy men? 

Verse 37 has been one of the strong texts of Calvinism. We 
fail to see why it should be thus. The elect whom the Father 
gives to Jesus are those, who with hearty repentance and true 
faith turn to God. 

"Him that cometh to me I will in no wise cast out." Blessed 
words! How much comfort they have afforded the despairing. 
Thus we see the true elect are those who heartily and earnestly 
come to God. We can therefore make our calling and election 
sure, and no enemy can prevent it. 

Our great Exemplar of holiness came down from Heaven (Vs. 
38) not to do his own will but the will of his Father. That 
is the object of every holy man. 

Men have constructed systems of theology that have taught 
that God passed by all mankind except a few, whom he elected 
to eternal life. But this verse (Vs. 40) contradicts it by declar- 
ing that God passes by no one, but wants all men saved. No 
one will be lost, who keeps himself in the hands of Jesus. 

SEEMONS ON HOLINESS AND THE OTHER DEEP 
THINGS OF GOD ARE INCOMPREHENSIBLE TO 
CARNAL PROFESSORS OF RELIGION. Vs. 41-43. 

41 The Jews then murmured at him, because he said, I am the 
bread which came down from heaven. 

42 And they said, Is not this Jesus, the son of Joseph, whose 
father and mother we know? how is it then that he saith, I came 
down from heaven? 

43 Jesus therefore answered and said unto them, Murmur not 
among yourselves. 

His enemies, the religious leaders break forth into murmur- 
ing and fault finding again because he said that he came down 
from heaven and they ask the question, how could Jesus the 
son of the carpenter, whose parents they well knew, come down 
from heaven? It is about after the same order as the objections 
of Unitarians to-day. Jesus does not deign to answer the ques- 
tion any more than he did in verse 25 when they asked him 



98 



COMMENTARY OX THE GOSPEL 



how he got to Capernaum. By a reference to verse 63 we see 
that they were so dead spiritually they could see nothing divine 
in him. Carnal people are always opposed to spirituality, 
whether it be regeneration or entire sanctification. Instead of 
answering their question, he proceeds with his discourse. That 
was his method from the beginning of this sermon. Every ob- 
jection that they raised only drew him out to utter still deeper 
truths. 

Carnal professors ridicule and oppose spiritual life and super- 
natural experiences, whether it be the divinity of Jesus, or Jesus 
dwelling in his people. They can comprehend neither. There 
are many people who reject spirituality because it is not reached 
by some logical process. 

Jesus expostulated with the murmiurers, who rejected spir- 
ituality. So may we expostulate with such. When our testimony 
is rejected as in the case of Jesus, we should not cease but make 
it more emphatic. 

JESUS MEETS OPPOSEES OF HOLINESS WITH STILL 
STRONGER STATEMENTS OF THE DOCTRINE. 
Vs. 44-58. 

44 No man can come to me, except the Father which hath sent 
me draw him : and I will raise him up at the last day. 

45 It is written in the prophets, And they shall be all taught of 
God. Every man therefore that hath heard, and hath learned of the 
Father, cometh unto me. 

46 Not that any man hath seen the Father, save he which is of 
God, he hath seen the Father. 

47 Verily, verily, I say unto you, He that believeth on me hath 
everlasting life. 

48 I am that bread of life. 

49 Your fathers did eat manna in the wilderness, and are dead. 

50 This is the bread which cometh down from heaven, that 
a man may eat thereof, and not die. 

51 I am the living bread which came down from heaven : if any 
man eat of this bread, he shall live for ever : and the bread that I will 
give is my flesh, which I will give for the life of the world. 

52 The Jews therefore strove among themselves, saying, How can 
this man give us his flesh to eat? 

53 Then Jesus said unto them, Verily, verily, I say unto you, 



ACCOEDING TO ST. JOHN 



99 



Except ye eat the flesh of the Son of man, and drink his Mood, ye 
have no life in you. 

54 Whoso eateth my flesh, and drinketh my blood, hath eternal 
life ; and I will raise him up at the last day. 

55 For my flesh is meat indeed, and my blood is drink indeed. 

56 He that eateth my flesh and drinketh my blood, dwelleth in 
me, and I in him. 

57 As the living Father hath sent me, and I live by the Father : 
so he that eateth me, even he shall live by me. 

58 This is that bread which came down from heaven : not as 
your fathers did eat manna, and are dead: he that eateth of this 
bread shall live for ever. 

"No man can come to me except the Father draw 

him." This does not mean that the Father irresistibly draws 
men and they have to come against their will. Man is not a 
machine. There are several ways in which men are drawn to 
Jesus. One is by his being lifted up on the cross, and winning 
men by his exhibition of dying love. The other is by the con- 
victing power of the Holy Spirit. God draws men by sending 
the Spirit to their hearts and consciences. Notice God never 
drives, but draws men. We should seek to do the same. No 
man ever comes or has any desire to come to God unless he is 
convicted by the Spirit. The desire for salvation is implanted 
by the Spirit. Man is so totally depraved, that he has no desire 
naturally to come to God. He quotes from Isaiah 54:13, to prove 
that God draws men. (See Vs. 45.) This is a method then by 
which the Father draws men — through the written word. 

Again he tries to show them that he is talking of spiritual 
things and so he says, "Not that any man hath seen the Father 
at any time," etc. He tries to show them that in seeing him 
they had seen the Father. 

He uses the words "Verily, verily." In the original Greek 
they are Amen, Amen, and always preface some very important 
statement. Here it is ' ' he that believeth on me hath everlasting 
life." These words express a present experience — not something 
to be had in the future, but everlasting life experienced now. 
Every one born of the Holy Spirit has everlasting life as a 
present possession. 

He now declares explicitly, that he is the bread of life of 



100 



COMMENTAEY ON THE GOSPEL 



which he has been talking. This is a symbolism. He means 
that he will as surely nourish the souls of the believers as bread 
nourishes their bodies. All that bread is to the body, and more, 
Jesus is to the soul. 

He then contrasts himself with the manna, which God gave 
the Israelites through Moses. The manna kept their bodies alive 
it little while, but he keeps our souls in eternal life. We learn 
from this that true religion is more than forms, and outward 
ceremonies. It is spiritual life within, which must be constantly 
maintained by feeding on Christ. It is not enough that the 
bread be offered (Vs. 51). It must be appropriated. 

A great error has been propagated by Eomanists, in inter- 
preting this literally in the administration of the Lord's Sup- 
per. They have taught that in the administration of the Lord's 
Supper the bread becomes under the blessing of the priest, the 
literal body of Jesus, and the wine becomes his blood. This 
text does not refer to the Lord's Supper. And if it did, the 
Lord's Supper is only a symbolism of feeding on Christ. 

He teaches here his sacrificial death (Vs. 51). It is not his 
example or his doctrine, as the Unitarians would have us believe, 
but himself that he gives for the life of the world. Just as 
bread is consumed to give life to the body, so he preserves souls 
that trust him, through his death. Like the Eomanists these 
religionists could not see that our Lord 's language was symbolical 
and so they asked, "How can this man give us his flesh to eat?" 

His reply "Except ye eat my flesh," etc. is the same as say- 
ing, "Except your souls feed upon me," etc. 

Verse 57 shows that he intended to be understood spiritually. 
He shows there that the believer is sustained spiritually by 
Jesus, just as Jesus was sustained by the Father. 

ONLY THE HALF-HEAETED AND CAENAL ABE DIS- 
COUEAGEL AT THE PEESENTATION OF HOLINESS 
TEACHING. Vs. 59-66. 

59 These things said he in the synagogue, as he taught in Ca- 
pernaum. 

60 Many therefore of his disciples, when they had heard this, 
said, This is an hard saying ; who can hear it? 



ACCORDING TO ST. JOHN 



101 



61 When Jesus knew in himself that his disciples murmured at it, 
he said unto them, Doth this offend you? 

62 What and if ye shall see the Son of man ascend up where he 
was before? 

63 It is the spirit that quickeneth : the flesh profiteth nothing : 
the words that I speak unto you, they are spirit, and they are life. 

64 But there are some of you that believe not. For Jesus knew 
from the beginning who they were that believed not, and who should 
betray him. 

65 And he said, Therefore said I unto you, that no man can 
eome unto me, except it were given unto him of my Father. 

66 From that time many of his disciples went back, and walked 
no more with him. 

His hearers called this sermon ' ' a hard saying. ' ' This is much 
like the attitude of carnal religionists to-day when holiness is 
preached. They accuse teachers of holiness of fanaticism and 
wild fire and sayings hard to be believed. It is the same history 
in all ages. 

Jesus replied, Does this cause you to stumble? Many nomi- 
nal professors of religion are stumbling to-day in the same man- 
ner against holiness preaching and teaching. This kind of 
preaching sifts out and separates classes in the church and 
makes the carnal-minded shun a holy ministry. Jesus however 
does not shun the issue, but adds "The words that I speak unto 
you, they are spirit and they are life. ' 1 This is a still further 
proof that Jesus is to be understood in this sermon as talking 
in a figurative sense. 

He said there were some of them that did not believe. There 
have always been professed followers of Christ who have been 
without faith, and deep spiritual preaching always offends such. 
The holiness fighters are recruited from their ranks. 

Jesus knew from the beginning who the unbelievers were. 
Therefore it is plain that God does foresee future contingencies. 

"But his foreknowledge causes not the fault, 
Which had no less proved certain unf oreknown. " 

For this reason he had said that no man could eome unto 
him except the Father draw him. 

This settled the matter with many of his hearers. They turned 
away from him. "Faithful preaching will drive some apparent 
disciples away." (Abbott.) 



102 COMMENTARY ON THE GOSPEL 



GOD HAS ALWAYS HAD A FAITHFUL EEMNANT. 
Vs. 67-71. 

67 Then said Jesus unto the twelve, Will ye also go away? 

68 Then Simon Peter answered him, Lord, to whom shall we go? 
thou hast the words of eternal life. 

69 And we believe and are sure that thou art that Christ, the 
Son of the living God. 

70 Jesus answered them, Have not I chosen you twelve, and one 
of you is a devil ? 

71 He spake of Judas Iscariot the son of Simon : for he it was 
that should betray him, being one of the twelve. 

Jesus felt deeply the secession of these carnal professors. He 
whose heart is crushed at seeing men turn from the truth is a 
partaker in the fellowship of the sufferings of Christ. And if 
we really preach and live the genuine gospel men will turn away 
from us. 

But the consolation of the faithful preacher is that some 
will heed and obey the truth, and like Peter will feel, * ' Lord 
to whom shall we go?" We shall gain nothing by forsaking 
thee. There is no one else to whom we can go. 

Peter was usually the spokesman of the Apostles. Some men 
have naturally the gift of leadership. It was this and nothing 
more. There is no ground for his being a pope found in the 
New Testament. If any man were to be pope is should have 
been Paul. 

"We believe and are sure." Belief leads to certainty. He 
did not say "we are sure and believe," for belief comes first. 
A great many people will not believe until they know, and so 
they never arise to the sublime heights of faith. The only way 
to get acquainted with Jesus is to trust him first. 

Did Jesus choose Judas, knowing him to be a wicked man? 
This is impossible. Judas chose of his own accord after he was 
ordained by Jesus, to be a bad man. Inbred sin in him was his 
ruin, for he yielded to its promptings. Only one of the twelve 
betrayed Jesus. Is the proportion of those disciples who betray 
Jesus to-day larger than one in twelve? This closed the second 
year of Jesus' public ministry. 



CHAPTER VII. 



HOLINESS, THE BIRTHRIGHT OF BELIEVERS. 

Those Who Promote Holiness are Often Misunderstood by Kins- 
folk and Misrepresented by the World. Vs. 1-10. All Sorts 
of Calumny May Be Expected by the Holy. Vs. 11-16. Holi- 
ness Renders us Willing to do the Divine Will. Vs. 17-20. 
Holiness Has a Right to Defend Itself. Vs. 21-23. Holin2sc 
Will be Persecuted. Vs. 30-36. Jesus Prophesies the Seconl 
Work Soon to be Available for all Believers. Vs. 37-33. Op- 
position to Holiness is the Real Cause of Division. Vs. 40-49. 
Fairness and Candor are Rarely Shown to Holiness. Vs. 50-53. 

THOSE WHO PROMOTE HOLINESS ARE OFTEN MISUN- 
DERSTOOD BY KINSFOLK AND MISREPRESENTED 
BY THE WORLD. Vs. 1-10. 

1 After these things Jesus walked in Galilee : for he would not 
walk in Jewry, because the Jews sought to kill him. 

2 Now the Jews' feast of tabernacles was at hand. 

3 His brethren therefore said unto him, Depart hence, and go into 
Judaea, that thy disciples also may see the works that thou doest. 

4 For there is no man that doeth any thing in secret, and he him- 
self seeketh to be known openly. If thou do these things, shew 
thyself to the world. 

5 For neither did his brethren believe in him. 

6 Then Jesus said unto them, My time is not yet come : but your 
time is always ready. 

7 The world cannot hate you ; but me it hateth, because I testify 
to it, that the works thereof are evil. 

8 Go ye up unto this feast : I go not up yet unto this feast ; 
for my time is not yet full come. 

9 When he had said these words unto them, he abode still in 
Galilee. 

10 But when his brethren were gone up, then went he also up 
unto the feast, not openly, but as it were in secret. 

Quite an interval elapsed between the events of this and the 
previous chapter. Matthew in chapters 15:16, 17 and 18 relates 

103 



104 



COMMENTARY ON THE GOSPEL 



the occurrences of that interval. Those who are reading this 
Commentary consecutively would do well to read those chapters. 
The first verse of this chapter should have been the last verse of 
the previous chapter. By Jewry is meant Judea. 

The Feast of the Tabernacles was now at hand, as ordained in 
Lev. 23:34. It was also called the Feast of Ingathering, because 
held at the close of harvest. It was a great deal like our Thanks- 
giving. Originally it lasted seven days, but later another day was 
added, making eight days. This eighth day was called The Great 
Day of the Feast. (Vs. 37.) During this week the Jews were re- 
quired to live in booths, to commemorate their life in the wilder- 
ness. For special observances of this feast, see Numbers 29:1-38; 
Nehemiah 8:13-18; Hos. 12:9 and Zech. 14:16-19. 

All holy people are misunderstood by unsa ctified relatives. It 
was especially true in the experience of Jesui Pe r, James and 
John were nearer and dearer to him than x s br thren, James, 
Simon and Judas. (Matt. 13:55.) Holy people r Isrstand each 
other better than their own relatives and are nea, ind dearer. 
These brethren never seemed to be much in symp ij with our 
Lord, and on this occasion were sarcastic. He had b^en in retire- 
ment six months in Galilee. His brethren attributed his retirement 
to cowardice and weakness. They tell him therefore that if he is 
what he professes to be, he will go to Judea and show his power. 
How ready people are to tell other people how they should act, 
especially to tell holy people how they ought to live. Almighty 
God does not lay down so rigid a standard for the holiness people 
as do carnal professors of religion. Holy people should not take 
carnal advice. 

However holy a person may be, opposition and suspicion are 
liable to come from his own family, if they are not entirely sancti- 
fied. The carnal mind has no respect for the ties of flesh and 
blood. Verse 5 tells us that the brethren of Jesus did not believe 
in him. ' ' The brethren of a sinless, perfect child, would thus 
give him no credit for being such ! However right he may be, they 
would always hold him wrong when they differed among them- 
selves." (Whedon.) It is sometimes said, "Live your holiness 
and people will see it." But inbred sin is so prejudiced that it 



ACCOKDING TO ST. JOHN 



105 



it would' not even recognize the daily walk and absolute holiness of 
Jesus, nor will it many times, in holy people of to-day. 

They insinuated by their talk in verse 4 that he was not frank 
and open, but that he was really a deceiver, who did not dare to 
go up to Jerusalem and work openly. Let us remember when men 
slur and misinterpret our actions and motives that we are filling 
up the measure of his sufferings. ''He moved among a narrow- 
minded, grovelling, sensual race, breathing a spirit of ineffable 
holiness. And while his whole life passed away, while every day, 
and almost every hour of it, was spent in intercourse with those 
whose minds never travelled beyond the petty circle of their own 
national prejudices and passions, his inner being was yet ever 
filled with thoughts that wandered through eternity — that com- 
muned with invisible intelligence, that mused upon the affairs and 
destinies of the universe." (Caird.) John adds parenthetically, 
' ' Neither did his brethren believe in him. ' ' The Bevised Version 
puts it in another light, thus, ' ' Even his brethren did not believe 
in him." Truly he illustrated the proverb many times, that "A 
prophet is not without honor save in his own country. ' ' Like 
Joseph, the righteous, his brethren had no love or sympathy for 
him. The suspicious, jealousies and heart burnings of families 
are caused by inbred sin. 

A careful student of the life of Jesus is struck with his delib- 
eration. He was never in haste. An impostor would have hurried 
matters. See how much he accomplished in those three years and 
yet with what deliberation he moved. Here he says, "My time 
is not yet come. ' ' As some one says, ( ' He was almost as free from 
hurry as he was from sin. ' ' And yet he never wasted time. 

Notice in verse 6, he speaks of ' ' my time ' ' and ' ' your time. ' ' 
His time was when his Father wanted him to act. Their time was 
when the carnal mind wanted to act. The two did not agree. 

Truly as he says in verse 7 the world could not hate his worldly 
brethren for in hating them it hated itself. Jesus knew the great 
trial to faith, in living in a worldly family. 

The reason the world hated Jesus and all holy people since his 
day is because holy testimony is a rebuke to the world. Holy peo- 
ple since the days of Abel and Enoch have been a rebuke to sin. 
It is their duty to take a stand against the sins of the world. 



106 



COMMENTARY ON THE GOSPEL 



There will always be a conflict between holy people and the world 
until either holiness or sin ceases, and we know the former will not 
die. While the world stands sin will be here. If we have no oppo- 
sition from the world, it is because our testimony is feeble — too 
feeble to be noticed. An unhated holiness never came from heaven. 
Whedon says on Vs. 7, ' ' The great world is wrong, and it hates 
the Holy One, who would set it right. ' 7 

Jesus testified against the world and its sins. If he had lived 
in our day, he would have been accused of ' ( Sour holiness. ' ' 
Thank God the saints have a testimony that has edge enough in it, 
to stir up an evil world and a dead church. 

It was necessary for the carrying out of his plans that his 
brethren should not know of his movements. So he did not tell 
them when he should go up to the feast, or whether he should go at 
all. Consequently when people would ask his brethren if he were 
coming to the feast, they could not tell. 



ALL SORTS OF CALUMNY MAY BE EXPECTED BY 
THE HOLY. Vs. 11-16. 

11 Then the Jews sought him at the feast, and said, Where is he? 

12 And there was much murmuring among the people concerning 
him : for some said, He is a good man : others said, Nay ; but he 
deceiveth the people. 

13 Howbeit no man spake openly of him for fear of the Jews. 

14 Now about the midst of the Feast Jesus went up into the 
temple, and taught. 

15 And the Jews marvelled, saying, How knoweth this man 
letters, having never learned? 

16 Jesus answered them, and said, My doctrine is not mine, but 
his that sent me. 

But Jesus went secretly to the feast. When any one subject 
has been engrossing the attention of the nation or citizens of a 
particular city, when they meet in a great concourse, like this Feast 
of Tabernacles, they will discuss this theme that most engrosses 
public attention. And so on every side was heard the query, 
" Where is he?" In the Greek there is an implied contempt in 
this question. They do not mention his name at all. He had not 
been in Jerusalem for 18 months, but he was the topic of conver- 



ACCORDING TO ST. JOHN 



107 



sation nevertheless. For several days there was a low, subdued con- 
versation, arising from discussion of his character. John calls it 
"murmuring." (Vs. 12.) Notice John speaks of two classes. 
In Vs. 11 he refers to the Jews, meaning the enemies of Jesus — 
the ruling party. In Verse 12 he speaks of the people. We need 
not be surprised or disturbed if we are talked about. Jesus was, 
and he was accused of deceiving the people. "Calumny and slan- 
der are among the privileged orders; they stalk abroad with their 
thousand brazen mouths, and blast the reputation of the follow- 
ers of God. Benevolence and candor are only on sufferance; and 
a whisper in secret is the most they are permitted to give in behalf 
of Christ and his followers, whose laws and maxims condemn a 
vicious world and goad it to revenge. " (Clarke.) 

In the midst of the feast Jesus suddenly appeared in the temple 
and taught. This was probably the first time in his ministry that 
he had taught openly in the temple. He had got to teaching the 
people, before the Pharisees and Priests knew what he was about. 
He had gotten the advantage and got at it before they could pre- 
vent him. He had created an influence and awe among the peo- 
ple before his enemies knew it. 

It is probable that he was teaching from the books of the Old 
Testament and they were surprised at the depths of knowledge he 
displayed and said, ' ' How kuoweth this man letters, having never 
learned?" They seemed to be astonished that he could preach 
without having attended the schools of the Rabbis. 

HOLINESS RENDERS US WILLING TO DO THE DIVINE 
WILL. Vs. 17-20. 

17 If any man will do his will, he shall know of the doctrine, 
whether it be of God, or whether I speak of myself. 

18 He that speaketh of himself seeketh his own glory : but he 
that seeketh his glory that sent him, the same is true, and no 
unrighteousness is in him. 

19 Did not Moses give you the law, and yet none of you keepeth 
the law? Why go ye about to kill me? 

20 The people answered and said, Thou hast a devil : who goeth 
about to kill thee? 

Jesus explained in verse 16 that his doctrine was obtained from 
God, the author of truth; and now he said that this doctrine was 



108 COMMENT AEY ON THE GOSPEL 

capable of being known by one class of people — those who were 
willing to do the will of God. The verb is willing (even if he does 
not know how), to do the divine will, he shall know of the doctrine; 
he will have light sufficient to know that the Christian religion is 
divine. He may not understand all the mysteries of the Bible, but 
God will give him the persuasion that Jesus is divine. Here we 
have taught that unwillingness of heart is the real cause of skepti- 
cism, and that true belief springs from heart-willingness. ' ' Faith 
is therefore not the result of a logical operation: it is formed in 
the soul as the conclusion of a moral experience. The man believes 
because his heart finds in Jesus the only effectual means of satis- 
fying the most legitimate of all his wants — that of holiness." 
(Godet.) The same author still further says, "The teaching of 
Christ in its highest import is, in fact, only a divine method of 
sanetification. ' ' 

We see here the difference between true testimony and boasting. 
Holy people are often accused of boasting when they are really 
honoring God in their testimony. Jesus says, "He that speaketh 
of himself seeketh his own glory. ' ' While holy people like Jesus 
are glorifying God by their testimony a holy man extols God and 
not himself in his testimony. Only the man who is wholly sancti- 
fied is seeking only the glory of God. The man who accuses him 
of boasting is so carnal that he can not appreciate true testimony, 
but calls it boasting. He judges other people by himself. This 
is a good test: A person that is from God (as Jesus) or holy (as 
a true saint) will ever extol God and not himself. 

About eighteen months before they had accused him of break- 
ing the Sabbath in healing the paralytic. Since that time the 
Pharisees had used this as an argument to disprove his divinity. 
They were now secretly hatching a plot to kill him. So he turns 
their own guns upon those zealots of the law (Vs. 19) thus, You 
are planning to break the command of Moses, "Thou shalt not 
kill, ' ' in trying to kill me. If you are so zealous to keep the law 
of Moses, "Why go ye about to kill me?" 

The common people did not understand the plot of the 
Pharisees, and thought Jesus possessed of the devil, to thus op- 
pose these good (?) Pharisees. But ecelesiasticism of itself does 



ACCORDING TO ST. JOHN 



109 



not make men good. Jesus was accused of having an evil spirit 
because he criticised the religious leaders. 

HOLINESS HAS A RIGHT TO DEFEND ITSELF. Vs. 21-29. 

21 Jesus answered and said unto them, I have done one work, and 
ye all marvel. 

22 Moses therefore gave unto you circumcision; (not because it is 
of Moses, but of the fathers;) and ye on the sabbath day circumcise a 
man. 

23 If a man on the sabbath day receive circumcision, that the 
law of Moses should not be broken ; are ye angry at me, because I have 
made a man every whit whole on the sabbath day? 

24 Judge not according to the appearance, but judge righteous 
judgment. 

25 Then said some of them of Jerusalem, Is not this he, whom 
they seek to kill? 

26 But, lo, he speaketh boldly, and they say nothing unto him. 
Do the rulers know indeed that this is the very Christ? 

27 Howbeit we know this man whence he is : but when Christ 
cometh, no man knoweth whence he is. 

28 Then cried Jesus in the temple as he taught, saying, Ye both 
know me, and ye know whence I am : and I am not come of myself, 
but he that sent me is true, whom ye know not. 

29 But I know him : for I am from him, and he hath sent me. 

It was a law of Moses to circumcise children on the eighth 
day. It was also a law of Moses to keep the Sabbath. If the 
eighth day was the Sabbath, the law of the Sabbath had to give 
way to the law of circumcision. Thus the law of the Sabbath 
was secondary to the law of circumcision. The reason the Jews 
gave for the law of circumcision thus taking precedence was, it 
was older than the law of the Sabbath, as it had been given in 
the patriarchical dispensation. Jesus shows them that the law 
of mercy was also older than the law of the Sabbath, and the 
Sabbath law must give way to it. Circumcision was of less 
account than the healing of a man. Circumcision was only a 
ceremony, typical of healing. What was that in comparison with 
healing itself? 

He then laid down a principle that applies not merely to the 
Sabbath question and how other people should keep it, but that 
applies in all directions. "Judge not according to appearance." 



110 



COMMENTARY ON THE GOSPEL 



Look beyond men's outward actions to their motives. Christ 
and holy people are misjudged. 

The inhabitants of Jerusalem knew of the plot to kill him, 
while many of the strangers who had come to the feast did not. 
Some of the former at this time said, "Is not this he whom they 
seek to kill?" They could not understand how he could testify 
so boldly against his opponents and no one dared to lay hands 
upon him. ' ' Can it be that the members of the Sanhedrin know 
this is the Messiah! But no, it can not be that the members of 
the Sanhedrin knew this is the Messiah, for he is Joseph, the car- 
penter 's son, and when the Messiah comes, no one will know his 
origin. ' ' 

Had they been familiar with their Bible they would have 
known his origin, for it is plainly revealed there by Micah (5:2), 
"But thou Bethlehem, Ephratah, though thou be little among 
the thousands of Judah, yet out of thee shall he come forth unto 
me that is to be ruler in Israel." It was an instance of trying 
to make facts harmonize with pre-conceived theory, rather than 
making theory harmonize with facts. "Wrong theories are disas- 
trous because they lead to wrong practices. Again he replies, 
saying that they did know his origin — that he was Jesus of Naza- 
reth, and that he was born in Bethlehem. But they did not know 
God, from whom he came on the divine side of his nature. Had 
they been pure in heart they would have seen that he was reflect- 
ing God, for the pure in heart see God. 

HOLINESS WILL BE PERSECUTED. Vs. 30-36. 

30 Then they sought to take him : but no man laid hands on him, 
because his hour was not yet come. 

31 And many of the people believed on him. and said, When 
Christ cometh, will he do more miracles than these which this man 
hath done? 

32 The Pharisees heard that the people murmured such things 
concerning him ; and the Pharisees and the chief priests sent officers to 
take him. 

33 Then said Jesus unto them, Yet a little while am I with you, 
and then I go unto him that sent me. 

34 Ye shall seek me, and shall not find me : and where I am, 
thither ye cannot come. 



ACCORDING TO ST. JOHX 



111 



35 Then said the Jews among themselves, Whither will he go, 
that we shall not find himV will he go unto the dispersed among the 
Gentiles, and teach the Gentiles? 

06 What manner of saying is this that he said, Ye shall seek mc, 
and shall not lind me : and where I am thither ye cannot come ? 

Then they were angry as Jesus spoke the words of verse 29 
and sought to take him. People got angry at Jesus, the "holy, 
harmless and undefiled. " We need not therefore yield to the 
temptation that we are not right if people are angry with us. 

But they could not seize him, for his hour had not come. 
It did not come until they had sinned away the day of grace. 
He still lingered among them, giving them the light and oppor- 
tunity to get saved. For the present a divine power restrained 
their malice. His sacrifice was deliberate. They could not take 
him until he permitted it. Nothing occurs in this world without 
divine permission. 

But many of the honest, candid people believed on him. It 
is the most reasonable thing in the world for men to believe in 
God and his plan of salvation, when they have no passions, or 
no prejudices are crossed or thwarted. It is refreshing to know 
that in midst of conflict when many are attacking the truth, there 
are those who embrace it in spite of the opposition. 

"The Senhedrin, seated in frequent session in their stone 
hall of meeting within the immediate precincts of the temple, 
were, by means of their emissaries, kept informed of all that he 
did and said, and, without seeming to do so, watched his every 
movement with malignant and jealous eyes. These whispered 
arguments (Vs. 32) in his favor, this deepened awe of him which, 
despite their authority, was growing up under their very eyes, 
seemed to them at once humiliating and dangerous. They deter- 
mined on a bolder course of action. They sent out emissaries to 
seize him suddenly and stealthily, at the first opportunity that 
should offer. ' T (Farrar.) 

He tells his opposers here very plainly that they should seek 
him and should not be able to find him, for in a very short time 
he was going back to his Father. He meant that they would be 
seeking their Messiah, and not finding him. They are still 
even to this day seeking their Messiah. There is a seeking of 



112 



COMMENTARY ON THE GOSPEL 



Christ when it is too late. There is not a more unhappy people 
on earth to-day than the Jewish nation. 

The Jews (not those of Jerusalem) who had come to the city 
to the feast from different localities who believed on him (Vs. 
31) could not understand why their Messiah should leave them, 
and asked if he were intending to go away to ' ' the dispersion 
among the Greeks" (Rev. Ver.). At that time many Jews were 
dispersed among the Gentile nations. They were puzzled to 
know what he meant by going from them. This conversation 
was at the close of his first day at the feast. What a wonderful 
day it had been! A day of the revelation of his wisdom, taking 
his enemies by surprise, and confounding their schemes! 

JESUS PROPHECIES ENTIRE SANCTIFICATION— THE 
SECOND WORK, SOON TO BE AVAILABLE TO 
ALL BELIEVERS. Vs. 37-39. 

37 In the last day, that great day of the feast, Jesus stood and 
cried, saying, If any man thirst, let him come unto me and drink. 

38 He that believeth on me, as the scripture hath said, out of his 
belly shall flow rivers of living water. 

39 (But this spake he of the Spirit, which they that believe 
on him should receive : for the Holy Ghost was not yet given ; because 
that Jesus was not yet glorified.) 

This Feast of Tabernacles was held for seven days, then 
came the eighth day, "that great day of the feast." On "that 
great day" there were most impressive ceremonies (Lev. 23:36). 
Every morning throughout the feast, a procession left the temple 
and proceeded to the fountain of Siloam, down in the valley of 
the Kedron, and filled a large golden pitcher with water which 
the priests carried to the temple, while the procession followed 
with music and great enthusiasm, shouting the words of Isaiah, 
' ' Ho, every one that thirst eth, come ye to the water, ' ' and 1 ' with 
joy shall ye draw water from the wells of salvation." This was 
at once commemoration of the waters, that gushed forth from the 
rock when Moses smote it in the wilderness (Num. 20:1-11), and 
it was also a symbol and prophecy of the gift of the Holy Ghost 
in his sanctifying influences. Thus we see that way back in the 



ACCORDING TO ST. JOHN 



113 



Old Testament the outpouring of the Holy Spirit was typified 
and symbolized. Some authorities think no water was drawn 
from the fountain of Siloam the eighth day, and that Jesus 
made up for it by this announcement, while others think that the 
water was drawn on that day the same as on other days, and that 
Jesus addressed the procession as they came into the temple. We 
have here the authority of Jesus for finding types of holiness in 
Old Testament history and usages. What a startling cry it must 
have been! What a grandly sublime sight to have heard and 
seen Jesus as he stood forth and cried, * ' If any man thirst let 
him come unto me." What arrogance it was if Jesus was not 
divine! He assumes great power — that he is able to satisfy the 
desires of any human heart. 

He declares that the gift of the Holy Spirit is for believers — 
"He that believeth." Nowhere in the Scriptures is this gift 
promised to sinners. He no doubt refers to the scriptures read 
from Isaiah when he says, ' ' As the Scriptures hath said. ' ' 

He declared that out of the inmost soul of the believer would 
flow rivers of water — the influences of a sanctified life. Notice 
some of the evidences that he was referring to a second crisis — 
' ' The second blessing properly so called. ' ' 1. Those who received 
the Holy Ghost at Pentecost had believed on Christ at or before 
the time of this feast. They were regenerated. "The Spirit was 
always in the church, individuals were always regenerated; but 
the prophecy of Joel had not been yet fulfilled." (Cumming.) 
(2) Verse 37 refers to the experience of regeneration, whereby 
a believer through the new spiritual life has an appetite for 
righteousness, such as an unsaved man does not have. (Matt. 
5-6.) So apparent is this that commentators who do not endorse 
the theory of the second work admit that verses 37 and 38 express 
two states of experience — a state of satisfaction in Jesus, another 
of the fulness of the blessing. (Eom. 15:29.) Godet says, 
"Verse 38 can in no case serve to explain the idea of verse 37, 
for there is between the two, not a relation of explanatory repeti- 
tion, but a relation of distinctly marked advance." It was to be 
the portion of all believers, cleansing from all sin (Acts 15:9), 
and empowering all service (Acts 1:8). Limited under the Old 
Dispensation, to a few prophets and kings, it was to be the priv- 



114 



COMMENTARY OX THE GOSPEL 



ilege of all. (Joel 2:28.) It should be in abundance — " rivers 
of living ' ' not stagnant water. 

Verse 39 assures in that Jesus was speaking of the Holy 
Spirit, the Holy Spirit and Word are both spoken of in the Bible 
under the symbol of water. The Holy Spirit is always spoken 
of under the symbol of running water. This is the same river 
spoken of in Ezek. 47:1-12. 

"For the Holy Ghost was not yet given." The word given 
is not in the original. It was supplied by the translators. John 
means that the fulness of the dispensation of the Holy Ghost was 
not yet ushered in, because Jesus was not yet glorified. After 
he had ascended into heaven then the Spirit came as the promised 
Comforter (John 14:16, 17; 16:7). 

OPPOSITION TO HOLINESS IS THE PEAL CAUSE OF 
DIVISION. Vs. 40-49. 

40 Many of the people therefore, when they heard this saying, 
said, Of a truth this is the Prophet. 

41 Others said, This is the Christ. But some said, Shall Christ 
come out of Galilee? 

42 Hath not the scripture said, That Christ cometh of the seed of 
David, and out of the town of Bethlehem, where David was? 

43 So there was a division among the people hecause of him. 

44 And some of them would have taken him ; but no man laid 
hands on him. 

45 Then came the officers to the chief priests and Pharisees ; and 
they said unto them, Why have ye not brought him? 

46 The officers answered, Never man spake like this man. 

47 Then answered them the Pharisees, Are ye also deceived? 

48 Have any of the rulers or of the Pharisees believed on him? 

49 But this people who knoweth not the law are cursed. 

Such was the power and force of this truth as Jesus preached 
it, that many of the Jews were convinced that he was a great 
prophet at the very time that his enemies were plotting to kill 
him. They said surely this is the prophet. They referred doubt- 
less to the prophet spoken of in Dent. 18:15; John 6:14; 1:21. 
But others (doubtless the Judean Jews) were so prejudiced that 
they would not believe it, because Jesus came from Judea. The 
same spirit of caste is in the world to-day. It is one of the 
works of the old man. 



ACCORDING TO ST. JOHN 



115 



Here is an instance (Vs. 42) of people quoting Scripture and 
not knowing how to apply them in harmony with facts. They 
quoted Psalms 132:11; Jer. 23:5 and Micah 5:2. They had these 
Scriptures correct, which told of Jesus being born of the seed of 
David in the town of Bethlehem, and yet such was their preju- 
dice that they did not care to really fiad out, if it were so or not 
but told it in harmony with their prejudices. They could have 
easily found cut that Jesus was born in Bethlehem, of the seed 
of David; that the wise men came to visit him there; that 
Herod killed all the children, hoping to kill him; that he was 
carried by his parents into Egypt. They misrepresented him. 
He suffered misrepresentation just as holy people do to-day. 
Jesus had a scriptural experience just as holy people do to-day. 
But it was not recognized, as it is not often to-day. 

So there was a division on account of Jesus. Some said he 
was a prophet. (Vs. 40.) Some said he was the Christ. Others 
admitted neither claim. (Vs. 41.) In modern days the cry and 
objection against holy people and holiness work is, that "it 
makes division." Well, so did Jesus, but that was nothing 
against him. If division is wrong, Jesus would not have made 
any division. Those who oppose holiness, saying that it makes 
division, are really finding fault with Jesus. Notice this division 
followed his sermon on the fulness of the Spirit — holiness. This 
is not the last time that a sermon on holiness made a division, 
and the fault for division was wrongfully attributed to the 
preacher instead of the uncandid audience, who refused to be- 
lieve the scriptural experience advanced. Holiness of to-day is 
having the same treatment the Master received. 

The temple officers, a kind of police, who had been sent to 
take Jesus into custody by the Pharisees (Vs. 32) were sum- 
moned by the Pharisees and asked why they had not brought 
him. Their reply was "Never man spake like this man." How 
true! No mere man could speak as he did. It is an unbiased 
testimony to the power of his words. He used none of the sci- 
ence or philosophy of the schools, but struck straight at the very 
depths of men's souls. Farrar says of his talk, "All is short, 
clear, precise, full of holiness, full of common images of daily 
life." The ages since have examined his words with closer scru- 



116 



COMMENTARY ON THE GOSPEL 



tiny than those of any man that ever lived, and say the same 
thing — " Never man spake like this man." 

Then the malignant Pharisees said to the honest-hearted tem- 
ple-police, are you also led astray? Has this man captured you? 
Do you not see how ridiculous are his claims? None of the rulers 
have believed on him; only these poor, ignorant common people. 
There are two weighty truths in this statement. One is that the 
leading principle in popular religion is to embrace the same re- 
ligion that the leaders of society do. Many think that whatever 
the leading ecclesiastics decide to be right is of course of God. 
A religion founded upon the opinions of men, is a poor thing. 
How few seek to square their religion and life by the teachings 
of the word of God! How many get their religious views from 
the leaders! 

Another fact brought out here is the scorn the Pharisees felt 
towards the common people. They considered the common people 
as of no account, who had not studied the exposition of the law 
by the learned rabbis. A man could not be said among the Jews 
to be learned until he had committed to memory the five books 
of Moses, and had mastered the almost innumerable precepts of 
the rabbis. We find some ecclesiastical leaders to-day who seem 
to think a person is of no account in the church who has not 
studied theology, Greek and Latin. 

FAIRNESS AND CANDOR ARE RARELY SHOWN TO 
HOLINESS. Vs. 50-53. 

50 Nicodemus saith unto them, (he that came to Jesus by night, 
being one of them,) 

51 Doth our law judge any man, before it hear him, and know 
what he doeth? 

52 They answered and said unto him. Art thou also of Galilee? 
Search, and look : for out of Galilee ariseth no prophet. 

53 And every man went unto his own house. 

Nicodemus who had come to him by night in the early part of 
his ministry (Chap. 3:1) and who was a member of the Sanhedrin 
speaks in defense of Jesus at this point. It shows that the inter- 
view he had with Jesus had not been wholly fruitless. He asks 
a question which showed up their unfairness and prejudice. He 



ACCORDING TO ST. JOHX 



117 



asked them if the law allowed them to condemn a man before 
he had been tried. Their retort was a personal slur, "Art thou, 
also, of Galilee ' ' ' We see by this that the Jews of Judea de- 
spised those of Galilee and so they cast this at Xicodemus as an 
insult. Xotice when people call names it is because they have no 
argument. 

"Out of Galilee ariseth no prophet. " Had they forgotten 
Jonah who was from Gathhepher of Galilee? (2 Kings 14:25.) 
Facts are of no account to prejudiced people. They had nothing 
to say further, and the crowd dissolved. Jesus was too strong for 
them in argument. Every man went to his own house except 
Jesus. He had no house. This shows the loneliness of Jesus. 
"While others went to their houses, he went to the Mount of 
Olives (Chapter 8:1), to spend the night in prayer, doubtless. 
The first verse of chapter eight should have been the last verse 
of chapter seven. And so the controversy ceased for the time. 
The word of Xicodemus finished it. Happy the man who knows 
how and when to speak the right word. 



CHAPTER VIII. 



HOLINESS IS FREEDOM FROM SIN. 

God Requires a Life Free From Sin. Vs. 1-11. Jesus is the Light 
and Walking With and in Him We are Cleansed From all Sin. 
1 John 1:5-7. Vs. 12-13. Carnality is Severe in its Judgment 
of Holiness. Vs. 14-20. We Must be Delivered From Our 
Sins Before We Die or We Cannot Dwell With God. Vs. 
21-29. Eelievers in Jesus are Invited to the Second Degree 
of Salvation — Perfect Soul Liberty. Vs. 30-36. Church Mem- 
bership Does Not Insure Salvation. Vs. 37-43. Opposition 
to Truth and Holiness is of the Devil. Vs. 44-47. The Abso- 
lutely Holy One Was Slandered by a Wicked Church. Vs. 
48-53. Holiness is Direct in Rebuking Sin and Must There- 
fore Expect the Attacks of Carnality. Vs. 54-59. 

GOD REQUIRES A LIFE FREE FROM SIN. Vs. 1-11. 

1 Jesus went unto the mount of Olives. 

2 And early in the morning he came again into the temple, and 
all the people came unto him ; and he sat down, and taught them. 

3 And the scribes and Pharisees brought unto him a woman taken 
in adultery ; and when they had set her in the midst, 

4 They say unto him, Master, this woman was taken in adultery, 
in the very act. 

5 Now Moses in the law commanded us, that such should be 
stoned: but what sayest thou? 

6 This they said, tempting him, that they might have to accuse 
him. But Jesus stooped down, and with his finger wrote on the ground, 
as though he heard them not. 

7 So when they continued asking him, he lifted up himself, and 
said unto them, He that is without sin among you, let him first cast 
a stone at her. 

8 And again he stooped down and wrote on the ground. 

9 And they which heard it, being convicted by their own conscience, 
went out one by one, beginning at the eldest, even unto the last : and 
Jesus was left alone, and the woman standing in the midst. 

10 When Jesus had lifted up himself, and saw none but the 
woman, he said unto her, Woman, where are those thine accusers? 
hath no man condemned thee? 



119 



120 



COMMENTARY ON THE GOSPEL 



11 She said, No man Lord. And Jesus said unto her, Neither do 
I condemn thee : go, and sin no more. 

"Jesus went to the Mount of Olives." This verse ought not 
to have been cut off from the previous chapter. It shows that in 
the earthly humiliation of Jesus, while others had homes, he had 
none. He spent his hours of relaxation on the mountain top in 
prayer and meditation. As far as we know, Jesus never spent a 
night in Jerusalem, in all his visits there. It is thought from 
the fact that this is the only place where John mentions the 
Mount of Olives, and as the other evangelists mention it, as his 
retiring place nights, during the last week of his life, that this 
event before us took place during the last week of his life. 

Geike says concerning the woman taken in adultery, "This 
narrative was not found in some manuscripts, but it was circu- 
lated in various texts so early perhaps as the second, certainly the 
third century. There can be no doubt that it is a genuine frag- 
ment of evangelical history, derived from some source, which we 
do not exactly know, and there needs to be no hesitation in adopt- 
ing it as the narrative of an incident in the life of Jesus. ' ' 

It was the day following the events of the last chapter that 
early in the morning Jesus began to teach in the temple. His 
enemies having the day previous been worsted in the discussion 
with Jesus, thought they would entrap him in another way. They 
brought a woman before him, whom they charged with adultery, 
and asked him what should be done with her. If he should have 
said let her go free, they would have accused him of sanctioning 
evil, and the breaking of the law of Moses. If he said she should 
be punished, they would say he was not a friend of sinners after 
all. If he condemned her to death he would be taking the au- 
thority of sentence from the Eomans and might be accused before 
them. They had exceeded their authority at any rate, for the law 
required the husband in such cases to make the accusation. It 
was a cunningly laid plot. "The man was equally amenable 
under the Mosaic law to the death penalty. (Lev. 20:10; Deut. 
22:22), but the man they had let go: for then, as now, society 
punished the guilty woman, but not the guilty man." (Abbott.) 
It was the custom frequently, in cases difficult to decide, to 
consult some famous Rabbi: and ask him to adjudicate the case. 



ACCOKDING TO ST. JOHN 



121 



So they took advantage of this fact to seek to entrap him, whom 
they asserted was a false Messiah. 

Instead of answering, he stooped and wrote on the ground as 
if he did not hear them. We have often wondered what he wrote. 
This is the only time that it is recorded that he wrote anything. 
As the greatest leader of men the world has ever known, it is re- 
markable that he left nothing in the form of writing. " (1) 
Since Jesus Christ never wrote but once, that we hear of, in his 
whole life: (2) Since he did it only in the dust: (3) Since it was 
only to avoid condemning a sinner: and (4) Since he would not 
have that which he wrote so much as known: let men learn from 
hence never to write but when it is necessary or useful: to do it 
with humility and modesty: and to do it on a principle of charity. 
How widely does Christ differ from man! He writes his divine 
thoughts in the dust; they wish to have theirs cut in marble and 
engraved upon brass." (Quesnel.) Perhaps he wrote her sen- 
tence which, by repentence, could easily be effaced. Numbers 5:23 
shows that it was customary to write such sentences in a book. 

Notwithstanding Jesus refused to pay any attention to their 
questions, they kept pressing him for an answer, supposing that 
he was caught in their net, until finally he straightened up and 
told those who were without sin to first cast a stone at her. It 
may be they were guilty of the same sin. The law of Moses did 
not allow a woman to be punished unless her husband was guilt- 
less. The law also required that the witnesses should cast the 
first stone in carrying out the death sentence. (Deut. 17:5-7.) 
It was a very adulterous age as we may all see by certain pas- 
sages. (Matt. 12:39.) He puts the responsibility on the ac- 
cusers of the woman. Men are quite ready to condemn the same 
sins that they commit, when they see them in others. 

Again he took his eyes off them and wrote on the ground, allow- 
ing their consciences to accuse them. In mercy he withdrew from 
them his searching gaze. Some may think these Pharisees were 
honest in their opposition; but if they had been good, honest 
men, they would not have slunk away one by one. Unbelief is 
usually the product of sin. And bitter hostility to the truth and 
holiness is always the result of sin in life or practice. When the 
last self-confessed sinner had departed, Jesus lifted his eyes and 



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COMMENTAKY ON THE GOSPEL 



saw the woman standing alone. Her remaining is evidence of 
her penitence. ' ' Two things were left alone together — misery 
and mercy. ' ' (Augustine. ) 

He asks, "Did no man condemn thee?" (Rev. Ver.) The 
reply was, ' ' No man, Lord. ' ' And then comes the blessed sen- 
tence. (0 may we all hear Mm say it to us at the last day), 
* 1 Neither do I condemn thee. Go and sin no more. ; ' He did 
not mean by this that he approved of her sin or condoned it. He 
still grants her the privilege of starting out to lead a new life, 
and suspends punishment, just as he always does in the case of 
the penitent sinner. 

The object of divine mercy in the pardon of every sinner is to 
induce men to stop sinning and also to furnish them power to 
stop sinning, not to encourage them in it. Jesus is still telling 
men to stop sinning. Jesus said the same thing — "sin no more" 
to the man whom he healed. (John 5:14.) Here we have finely 
shown, the compassion we should show to the erring — seek to 
encourage them to quit sinning. 

JESUS IS THE LIGHT AND WALKING WITH AND IN 
HIM, WE ARE CLEANSED FROM ALL SIN. 
(I JOHN 1:5-7.) Vs. 12-13. 

12 Theu spake Jesus again unto them, saying, I am the light of 
the world : he that followeth me shall not walk in darkness, but shall 
have the light of life. 

13 The Pharisees therefore said unto hirn, Thou bearcst record of 
thyself ; thy record is not true. 

Standing in the nearness of the temple Jesus said, "I am the 
light of the world. " It is uncertain when he uttered these words. 
Some think it was in the evening of the great day of the feast, 
when the great candelabra, which stood in the center of the court 
of the women was lighted. The light from this candelabra was 
intended to represent the pillar of lire that led their fathers in 
the wilderness. This candelabra was so large that it lit up the 
whole city. Others think that after dismissing the woman 
(verses 1-11) he used the rising sun to call attention to himself 
as the true light of the world. This declaration is in harmony 



ACCORDING TO ST. JOHN 



123 



with John 1:4; 9:5. No need to go to science, philosophy, human 
speculation or culture to get light on the great questions of life 
and eternity. Light is the symbol of what Jesus is to the soul. 
All that the sun is to the earth (and more) he is to the soul. 

Verse 12 is an explanation of that wonderful passage, "If 
we walk in the light as he is in the light." (John 1:7), for here 
Jesus says, ' ' if any man follow me he shall not walk in darkness. ' ' 
To be walking in the light then is to be following Jesus. It 
means to accept the life of Jesus as his pattern of holiness and 
obey his precepts. This is walking in the path of the just, which 
is one of increasing light. (Prov. 4:18; John 7:17.) Thus sub- 
mitting to and following the light and walking in it, we shall 
enter the experience of heart purity. No man can long remain 
justified without walking into the fountain of cleansing. Jesus 
calls himself here "The light of life," just as in other places 
he calls himself "the bread of life" and the "water of life." 
He is all that the soul needs for the maintenance of spiritual life. 

His enemies now open the old controversy begun in John 5:31 
as to his bearing witness himself. They had been thinking and 
studying his claims to the Messiahship, and now think to destroy 
his claim by rejecting his testimony respectiug himself. 

CARNALITY IS SEVERE IN ITS JUDGMENT OF 
HOLINESS. Vs. 14-20. 

14 Jesus answered and said unto them, Though I bear record of 
myself, yet my record is true : for I know whence I came, and whither 
I go ; hut ye cannot tell whence I come and whither I go. 

1~> Ye judge after the flesh ; I judge no man. 

1G And yet if I judge, my judgment is true : for I am not alone, 
hut I and the Father that sent me. 

17 It is also written in your law, that the testimony of two men 
is true. 

15 I am one that hear witness of myself, and the Father that sent 
me beareth witness of me. 

19 Then said they unto him, Where is thy Father? Jesus answered, 
Ye neither know me, nor my Father : if ye had known me, ye should 
have known my Father also. 

20 These words spake Jesus in the treasury, as he taught in the 
temple : and no man laid hands on him ; for his hour was not yet come. 



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COMMENT AEY ON THE GOSPEL 



He shows here and in Chapter 5:31, that testimony from 
human beings as to themselves is not reliable. But with him it 
is reliable, for he knows all things, and his own relations to God 
and man, and to time and eternity. He said they could not tell 
whence he came nor whither he went, because they were not spirit- 
ual. The light had shown on them in vain. They had not fol- 
lowed the light that he gave, hence he could do nothing for them. 

The judgment of the carnal mind is "earthly, sensual and 
devilish." This is the standpoint from which the natural man 
usually estimates spirituality. Criticisms of holiness are the 
emanations of the carnal heart. They judge after the flesh. 
(Vs. 15.) "With a less carnal heart the Jews would have dis- 
cerned in Jesus, under the covering of the flesh, a being of 
higher nature." (Godet.) But the carnal mind does not appre- 
ciate holiness. 

There seems to be a contradiction between verses 15 and 16. 
In the former Jesus says, "I judge no man." In the latter he 
says, "If I judge." The explanation is that in the fourteenth 
verse he does not judge them as a man. In the sixteenth verse 
he means that if he judges them at all, it is in conjunction with 
his Father. But the Jews were judging him by their own judg- 
ment without regard to the Father's opinion or judgment. 

According to Deuteronomy 17:6; 19:15 it required two wit- 
nesses to determine a matter in the courts. Jesus here says, 
"It is also written in your law that the testimony of two men 
is true." He does not say my law, but your law. It was not 
his law in the same sense as it was their law. They were sub- 
jects to it. He was the giver of the law. They were to keep 
it because he gave it. 

He declares in verse 18 that he bears witness of himself and 
the Father also bears witness. The Father and Jesus were the 
two witnesses then that bare testimony to the divinity of Jesus; 
and thus by two witnesses it was proved. Jesus bare witness to 
his divinity by his life and testimony. The Father gave testi- 
mony from heaven, by a voice (Matt. 3:17; John 12:28), also 
by prophets, angels, miracles and the divine power that deeply 



ACCORDING TO ST. JOHN 



125 



pervaded the very presence of Jesus. Since Jesus, who is our 
example, testified of what he was, we ought to testify as to what 
we are, by the grace of God. The enemy now asked him in 
derision where his Father was. He had already told them many 
times, that God was his Father, but they would not accept it. 
The reason for this was God was a stranger to them. They 
did not know him. They knew a good deal about the Bible 
but did not know God. There are many people of the same 
sort to-day. ' ' How many baptized persons comprehend what 
St. Paul said of the inner witness of the Spirit?" (Godet.) 
He then states a very great truth, "If ye had known me ye would 
have known my Father also." The only way to know God is 
through Jesus Christ. If we know Jesus, we know God, the 
Father also. 

He stood in the treasury of the temple. This was the place 
where thirteen chests were kept to receive the money deposited 
by the people, for the maintenance of divine worship in the temple. 
John adds that no man laid hands on him to take him, for his 
hour had not yet come. He was a voluntary sacrifice and no man 
would seize him until he permitted it. (John 7 :30.) 

WE MUST BE DELIVERED FEOM OUE SINS BEFORE WE 
DIE OR WE CAN NOT DWELL WITH GOD. Vs. 21-29. 

21 Then said Jesus again unto them, I go my way, and ye shall 
seek me, and shall die in your sins : whither I go, ye cannot come. 

22 Then said the Jews, Will he kill himself? because he saith, 
Whither I go, ye cannot come. 

23 And he said unto them, Ye are from beneath ; I am from above : 
ye are of this world ; I am not of this world. 

24 I said therefore unto you, that ye shall die in your sins : for 
if ye believe not that I am he, ye shall die in your sins. 

25 Then said they unto him, Who art thou? And Jesus saith unto 
them, Even the same that I said unto you from the beginning. 

26 I have many things to say and to judge of you : but he that 
sent me is true ; and I speak to the world those things which I have 
heard of him. 

27 They understood not that he spake to them of the Father. 

28 Then said Jesus unto them, When ye have lifted up the Son 
of man, then shall ye know that I am he, and that I do nothing of 
myself ; but as my Father hath taught me, I speak these things. 



126 



COMMENTARY ON THE GOSPEL 



29 And he that sent me is with me : the Father hath not left 
me alone ; for I do always those things that please him. 

He now declares that he, the Messiah, was going away and 
they would seek him and not find him. The Jews are still seek- 
ing the Messiah. They would die in their sin for having re- 
jected him, and could not go to heaven where he was going. They 
understood him to speak of dying, for they asked if he would kill 
himself. He told them that they were of this world, but he was 
not of this world. Here we have this distinction drawn between 
worldliness and other worldliness. To be "from beneath," that 
is of hell. ' ' Of this world ' ' denotes the same experience. World- 
liness then comes from beneath and is of the devil, even if worldli- 
ness is in church members, as were these Jews. 

If we do not believe that Jesus is divine we shall die in our 
sins because he is the only hope of salvation. There is a very 
great truth hidden by the ordinary translation in the words, "I 
am he. ' ' They should be ' ' That lam." This is the title that 
God gives himself in Exodus 3:14. Jesus assumes the same title 
when he says, "If ye do not believe that I am." Thus he 
ascribes to himself a title of God. They ask him, "Who are 
thou?" He replies the same that I said unto you from the 
beginning. It was no use to tell them anything more or give 
new proofs of his divinity. He had given them proofs all the 
way along of his divinity. 

While he had many things based on his private judgment of 
them, yet he would say only those things which his Father had 
commissioned him to say. 

They were so spiritually stupid and full of unbelief that they 
did not understand when he spoke of the Father. 

They would get still further proofs of his divinity that would 
convince many when he was crucified and resurrected. He now 
plainly refers to his crucifixion. 

God was with him because he always did the things that please 
God. And so will God be pleased with us his adopted sons, if we 
do the things that please God. 



ACCORDING TO ST. JOHN 



127 



BELIEVERS IN JESUS ARE INVITED TO THE SECOND 
DEGREE OF SALVATION— PERFECT SOUL 
LIBERTY. Vs. 30-36. 

30 As he spake these words, many believed on him. 
3-1 Then said Jesus to those Jews which believed on him, If ye 
continue in my word, then are ye my disciples indeed ; 

32 And ye shall know the truth, and the truth shall make you free. 

33 They answered him, We be Abraham's seed, and were never 
in bondage to any man : how sayest thou, Ye shall be made free ? 

34 Jesus answered them, Yerily, verily, I say unto you, Whoso- 
ever committeth sin is the servant of sin. 

35 And the servant abideth not in the house for ever : but the Son 
abideth ever. 

3G If the Son therefore shall make you free, ye shall be free 
indeed. 

The result of his teaching in the previous verses was a large 
number of converts — "Many believed on him." They really 
accepted him as the Messiah. This shows the power of positive 
assertion of the truth, aided by the application of the Spirit. 
That is the way to present truth. These converts had received 
him according to Chap. 1 : 12. They had already become the sons 
of God. But that is not enough. As grand and glorious as is 
the new birth, it is only the beginning. We must continue. Then 
we will be disciples indeed. 

There is an experimental knowledge of the truth. It is expe- 
rienced. It is more than mere theory. The word disciple means a 
learner. A believer becomes a learner in the school of Christ. 
Notice two degrees of grace. 1. That which he calls being in 
his word (Vs. 31), in which he urges them to continue. 2 Know- 
ing the truth, which sets free. There are two works of grace — 
regeneration and entire sanctifieation. 

Like many to-day they resented the idea that they were not 
free, like some now, who claim to be free from sin when regener- 
ated and are indignant if urged to seek anything more. Notice, 
then, he was speaking of complete deliverance from all sin to 
those who had already believed on him for regeneration. (See 
verses 30, 31.) When we determine to harmonize with all the 
truth and will of God concerning us, we come to that place where 
God can consistently cast all sin out of our hearts. Mankind are 



128 



COMMENTARY ON THE GOSPEL 



by nature under the awful slavery of sin. "This law (of sin) 
belongs to human nature; it is equally operative in Jew and 
Gentile, in church member and worldlings. Every sin helps to weld 
a chain. 5 ' (Abbott.) What kind of freedom is it to live with any 
sin in us? The convict may be at liberty from prison, but if he 
has the chains still on him, he is not yet free. So is every re- 
generated soul, who is not yet entirely sanctified. Pardon does 
not give perfect freedom. And all liberty until we are absolutely 
free from sin is a tied-up liberty. 

These slaves to sin indignantly denied that they were in bond- 
age. Like people to-day who deny that they need to be free from 
sin: who say "we got that when we were converted." It may 
be said that they did not understand the spiritual sense in which 
his words are to be understood. But taking it in the most literal 
sense, they lied when they said they never were in bondage to any 
man, for they were at that time in bondage to the Romans. An 
observer could have seen the tower of Antonia near by built by 
the Romans and full of soldiers kept there by the Romans be- 
cause nearly every year there was a revolt on the part of the 
Jews when the tax was collected which the Jews had to pay the 
Romans. 

Verse 34 shows that this freedom is a freedom from sin, for 
he says the bondage is a bondage to sin, thus "Whosoever com- 
mitteth sin is the servant of sin. ' ' Therefore putting the two 
verses together we have taught here that we may be set free 
from sin. There is a sin principle within that causes us to 
commit the act of sin. We may be delivered from the evil prin- 
ciple, and hence be saved from committing the sinful act. Every 
sinner is a slave, in a worse than Egyptian bondage. 

"The servant abideth not in the house forever." The sinner 
can never inherit the heavenly home. Jesus here says, if he makes 
us free, we shall be free indeed. The word indeed is very em- 
phatic. We are glad it is here used, that there may be no good 
ground to quibble, for in these days there are those who teach 
imputed sanctification and that all we can expect is to keep sin 
suppressed. Free indeed means more than suppression. No man 
is free from disease if he has the disease suppressed in him so that 
it does not break out into view. Wesley says, "Being made free 



ACCORDING TO ST. JOHN 



129 



from all guilt and sin ye shall abide in the house of God forever. ' ' 
No one else but those free from sin will abide in the heavenly 
home. (Psalms 15.) ' 'Christ came to announce the year of 
jubilee, the day of redemption, the salvation of God, and by 
striking at the root of sin in the heart, to deliver all who would 
hear him." (J. P. Thompson.) 

The Jews thought that being of the seed of Abraham gave 
them a title and fitness for heaven. They were therefore indig- 
nant and said, ""We are Abraham's seed and were never in 
bondage to any man. ' ' But being descendants of Abraham and 
being members of the church did not make them fit for heaven, 
for they were seeking to kill him. This murderous purpose of 
heart proves that a man may be a church member and far from 
fit for heaven. Although they were church members, the word 
of Jesus "had no free course in them." (Eev. Ver. Vs. 37.) 
His word made no progress in them. Having been untrue to their 
light, the word of God went no further in their experiences. Those 
who oppose holiness to-day are those in whom the word of God 
is bound. This ought to open the eyes of those people who think 
church membership will save them. 

He goes on further to show that people may belong to the 
outward visible church and yet be the children of the devil. The 
Revised Version corrects an erroneous translation of verse 38. 
The clause "That which ye have seen of your Father" should 
be, "that which ye have heard of your father." According to 
that verse, Jesus saw Ms Father. The Jews only heard their 
father, the devil. It is for the interest of the devil to keep out 
of sight and only be heard. It is worthy here of note that God 
and Satan are both fathers, and therefore Satan is as truly a 
person as God, for both are here mentioned on the equality of 
personality. 

CHURCH MEMBERSHIP DOES NOT INSURE 
SALVATION. Vs. 37-43. 

37 I know that ye are Abraham's seed ; but ye seek to kill me, 
because my word hath no place in you. 

38 I speak that which I have seen with my Father : and ye do 
that which y& have seen with your father. 



130 



COMMENTARY ON THE GOSPEL 



39 They answered and said unto him, Abraham is our father. 
Jesus saith unto them, If ye were Abraham's children, ye would do 
the works of Abraham. 

40 But now ye seek to kill me, a man that hath told you the 
truth, which I have heard of God : this did not Abraham. 

41 Ye do the deeds of your father. Then said they to him, We 
be not born of fornication ; we have one Father, even God. 

42 Jesus said unto them, If God were your Father, ye would love 
me : for I proceeded forth and came from God ; neither came I of 
myself, but he sent me. 

43 Why do ye not understand my speech? even because ye cannot 
hear my word. 

Our works will prove our nature, whether we belong to God 
or Satan. If we commit sin we belong to the devil. If we are 
born of God, we will not commit sin. (I John 3:9.) These 
churchmen did not manifest the spirit or virtues of Abraham. 
Notice he uses the word ''seed" in verse 37 because physically 
they were the descendants of Abraham, but he uses the word 
children in verse 39 to show that they were not spiritual descen- 
dants of Abraham. The same test may apply to-day to deter- 
mine whether we are nominal members of the church or belong 
to the church of the first born whose names are written in heaven. 
They prided themselves on Abraham just as much as some Meth- 
odists pride themselves on being followers of Wesley and Quakers 
on being followers of Fox, when it is a reflection on those good 
men if we are not of their spirit. 

They had sought to kill him (Vs. 40) because he had told them 
the truth. People who tell the truth have always been unpopular 
in this world. This is the reason that holiness preaching is not 
popular. It hurts men, who do not propose to get right. Abra- 
ham would not have any enmity towards anyone who spoke the 
truth. Abraham rejoiced to see his day and was glad. 

He plainly tells them they were the children not of Abraham 
but of the devil (Vs. 44). They prided themselves on being the 
pure blood from Abraham, with no mixture of any other national- 
ity (Vs. 41). They therefore tell Jesus We are the Children of 
God. They claim the God of Abraham as their God. No man 
can claim salvation because of the experience of his parents or 
ancestors. We must be born again. No man can any more 



ACCORDING TO ST. JOHN 



131 



claim entire sanetification either because of the experience of his 
parents or ancestors. It is supernatural work in both cases and 
is necessity. The ear of carnal men is too dull to hear spiritual 
truths or the carnal mind to comprehend the status of spiritual 
people. This is the reason spiritual people are looked upon as 
' ' queer, " ' ' fanatical, ' ' etc. Jesus therefore tells them that if 
they were really the children of God, they would love him — 
the only begotten Son. Had they been pure in heart they would 
have recognized him and would never have crucified him. The 
reason people, who have God as their Father will love Jesus, is 
because Jesus came from God, and came to do the will of God. 
And those in harmony with God will be in love with Jesus. 

They could not understand him because the ear of carnality 
is too dull to hear or recognize spiritual things. This is the 
cause of the current misunderstanding of holiness preachers. 
This is the reason that so many folks, the first time they hear a 
sermon on holiness, go away and say, ' ' the preacher said we 
could get to the place where we can not sin. ' ' 

OPPOSITION TO TEUTH AXD HOLINESS IS OF THE 
DEVIL. Vs. 44-47. 

44 Ye are of your father the devil, and the lusts of your father ye 
will do. He was a murderer from the beginning, and abode not in the 
truth, because there is no truth in him. When he speaketh a lie, he 
speaketh of his own : for he is a liar, and the father of it. 

45 And because I tell you the truth, ye believe me not. 

46 Which of you convinceth me of sin? And if I say the truth, 
why do ye not believe me? 

47 He that is of God heareth God's words : ye therefore hear 
them not, because ye are not of God. 

The word devil means, the slanderer. Their misrepresentation 
of the sayings and doings of Jesus, proved their origin from that 
old slanderer, the devil. Jesus here traces evil deeds back to the 
devil. He ruined the first pair, by making them believe his 
slanders against the most high God. Dean Alford says "This 
verse is one of the most decisive testimonies for the objective 
personality of the devil. It is quite impossible to suppose an 
accomodation to Jewish views, or a metaphorical form of speech, 



132 



COMMENT AEY ON THE GOSFL1 



in so solemn and direct assertions as them." The devil was no 
more an evil principle than these Jews were an evil principle. If 
the devil was their father then he was a person as truly as they 
were. ' ' 

No cause to-day is more misrepresented and slandered than 
the holiness movement. It is actually believed by the outside 
world that we teach that we can not sin, nor be tempted, nor 
make mistakes, and that we have arrived at that state of exper- 
ience, where we do not need to say the Lord's Prayer. Notwith- 
standing repeated denials, we are still thus accused. Such 
slander shows the character of the devilish author of the first 
slander against God — the work of the devil. 

' ' The lusts of your father ye will do. 1 ' Here we have more 
light on sin as an act. It is the outward expression of the lusts 
of the devil. The sinner carries out the lusts of Satan, when he 
commits sin. These are the works of the devil which Jesus came 
to destroy (I John 3:8). 

The devil has been a murderer from the beginning. At his 
instigation Adam and Eve were ruined, and he endeavored 
through Herod to kill Jesus — the second Adam. He put into the 
heart of Judas to deliver Jesus to his enemies to be put to death. 
He has instigated every murder since the world began, 

Jesus says the reason for his wickedness is "he abode not in 
the truth." The Revised Version brings out the true meaning 
better thus, "he stood not in the truth." That is he fell from 
the truth. The devil is a backslider from holiness. And he goes 
on working evil because there is no truth in Mm. Jesus says 
Satan is the father of lies. 

In verse 45 he states a great characteristic of the carnal 
mind — a readiness to believe error and delight in it. How true 
this! How easy it is for the multitude to believe error. How 
false doctrines are ever creeping into the church, especially if it 
be unsanctified. One of the works of ' ' the flesh ' ' — the old man 
— is heresies. (Gal. 5:20.) It is more natural for men to be- 
lieve him than the truth, because of their depraved condition. 
Wonderful! A Jewish peasant challenges his enemies, after his 
two years work among all classes, to show where he had com- 
mitted any sin. We may be certain that they would have found 



ACCORDING TO ST. JOHN 



133 



it out, if he had committed sin. No one in the world had ever 
dared to claim as much for himself. His sinlessness was a proof 
of his divinity. No mere Jewish peasant could have lived such 
a life. The centuries since have found no sin in him. Since he 
was without sin he told the truth when he said that he was 
divine. He adds still further (Vs. 46) that if he had spoken 
truth, when he claimed to be sinless, they should believe and 
accept him as divine. 

In verse 47 he gives one of the marks of a true Christian — 
an eager reception of a divine truth. He who does not have a deep 
thirst for the truth demonstrates, as did these Pharisees, that 
he is not born of God. 

THE ABSOLUTELY HOLY ONE WAS SLANDERED BY A 
WICKED CHURCH. Vs. 48-53. 

48 Then answered the Jews, and said unto him, Say we not well 
that thou art a Samaritan, and hast a devil? 

49 Jesus answered, I have not a devil ; but I honour my Father, 
and ye do dishonour me. 

50 And I seek not mine own glory : there is one that seeketh and 
judgeth. 

51 Verily, verily, I say unto you, If a man keep my saying, he 
shall never see death. 

52 Then said the Jews unto him, Now we know that thou hast 
a devil. Abraham is dead, and the prophets ; and thou sayest, If a man 
keep my saying, he shall never taste of death. 

53 Art thou greater than our father Abraham, which is dead? 
and the prophets are dead: whom makest thou thyself? 

When men resort to calling names and personalities it shows 
that their arguments are lame and weak. The Jews hated the 
Samaritans so much that they could not think of any more vile 
epithet to apply to Jesus than Samaritan, and a Samaritan 
possessed of the devil. The Samaritans were the sworn enemies 
of the Jews. So they called the holy, harmless Jesus a bitter 
enemy of the church because he told them the truth. This is a 
favorite method of to-day. If any one shows the evils in the church 
with the idea of suggesting a remedy, he is considered an enemy 
of the church. ''Calumny and reproach must be the recompence 
of those who stand up for the truth as it is in Jesus; and they 



134 



COMMENTABY OX THE GOSPEL 



may expect to be called tlie enemies of mankind, of their country, 
nay, of the church and religion; for the more they honor God, the 
more wicked men Trill dishonor them." (Scott.) 

In the reply of Jesus, we notice how we should meet false 
charges: (1) By a simple denial. (2) By great serenity. 
Calling us bad, does not make it so, any more than it did him 
(See I. Peter 2:23). He referred them to God, who would take 
care of his reputation, and honor. Let us leave our reputation 
in the hands of God as he did. This is entire consecration. 

Having responded to their personal fling, he now takes up 
again the thread of his discourse which had been interrupted in 
verse 31, where he told them that to keep his word was to continue 
in it. He here states that if a man keeps his word he will never 
see death. He refers to spiritual death. Physical death is a 
very small matter. (Matt. 9:21.) He refers to soul-death. The 
devil kills souls. Jesus gives life. 

They now say they know he has a devil because he claims 
that men shall never die if they keep his words. (Have not many 
of his followers been accused of fanaticism because they have 
declared that his blood cleansed them from sin?) They thought 
that Abraham had heard greater words than Jesus and yet 
Abraham had died, and so this statement of Jesus seemed absurd 
to them. ' ' Their perplexity was real, for the unspiritual never 
comprehend either spiritual nature or spiritual teaching. ' ' 
(Abbott.) 

HOLINESS IS DIEECT IX REBUKING SIX AXD MUST 
THEREFORE EXPECT THE ATTACKS OF 
CARXALITY. Ys. 54-59. 

54 Jesus answered, If I honour myself, my honour is nothing : it 
is my Father that honoureth me ; of whom ye say, that he is your God : 

55 Yet ye have not known him ; hut I know him : and if I should 
say, I know him not, I shall he a liar like unto you : hut I know him. 
and keep his saying. 

56 Tour father Abraham rejoiced to see my day ; and he saw it, 
and was glad. 

57 Then said the Jews unto him, Thou art not yet fifty years old, 
and hast thou seen Abraham? 



ACCORDING TO ST. JOHN 



135 



oS Jesus said unto them, Verily, verily, I say unto you, Before 
Abraham was, I am. 

59 Then took they up stones to cast at him : hut Jesus hid himself, 
and went out of the temple, going through the midst of them, and so 
passed hy. 

Jesus replied that, The God whom you call your God is my 
Father and he has put upon me this honor that life and death 
depend upon the keeping of my words and believing in me. 
Notice the sarcasm in his words, ' ' Of whom ye say that he is your 
God." It was merely a profession, for they did not obey him, 
as God. 

He then exposes that false humility which some have, in 
denying their experience or keeping still about it. (Vs. 55.) If 
we through a false humility, deny what God has done for us, we 
are liars. We may sometimes lie by keeping silence. "To boast, 
of one 's spiritual experience is to glorify one 's self ; such glory is 
nothing. To deny it under pretence of humility is to become a 
liar. There may be a hypocrisy in disavowing the sense of God's 
presence and love as well as in falsely pretending to it." 
(Abbott.) 

Since they had contrasted him with Abraham in verse 53 
he goes on to let them know that he is superior to Abraham. 
The Angel-Lord of the Old was the Second Person of the Trinity 
with whom Abraham held sweet converse and felt himself honored 
in so doing. (Gen. 12:7; 18:2, 17.) The word rejoiced in the 
original means "exulted, leaped for joy." This is the way 
Abraham felt at having the privilege of meeting the Son of God. 

There have been many conjectures as to the looks of Jesus. 
Some painters have given us their conception as to how he looked. 
It is mostly conjecture. But here we have him at a little more 
than thirty years of age, and his enemies do not say, "Thou are 
not yet forty," but they estimate him as less than fifty. Does 
not this show that at thirty he had a gravity and seriousness in his 
looks that were premature? And now they try to make it out that 
he had seen Abraham. He did not say so. He said Abraham 
rejoiced to see his day. 

Again he uses those weighty words, "Verily, verily" (Amen, 
Amen). Those words that he always used before some very 



136 COMMENT AEY ON THE GOSPEL 



weighty statement. He here states his deity. Before Abraham 
was born, ' ' I am. ' ' The phrase ' ' I am ' ' is the title of Jehovah, 
declared first at the burning bush. (Exodus. 3:14.) These words 
mean more than that Christ existed before Abraham. They mean 
that he is the constant I am, who has always been I am; that is 
always existing. (See vs. 24, 28.) Jesus clearly declares himself to 
be divine and his hearers so understood him. They were Unitarian 
in their belief and hence called his assertion blasphemous. Mod- 
ern Unitarianism tries to make it appear, that he did not say 
that he was God, but their ancestors who here heard him, so under- 
stood him; therefore we believe he said that he was divine. The 
punishment of blasphemy was stoning. (Lev. 24:16.) Stephen 
was stoned for being accused of blasphemy. So they tried to 
stone him to death. Thus they proved themselves the children 
of the old original murderer — Satan. (Vs. 44.) 



CHAPTER IX. 



CARNALITY HOSTILE TO HOLINESS. 

A Parable of Holiness: Translation Out of the Kingdom of 
Darkness Into Clear Light. Vs. 1-12. Holiness is the Oc- 
casion of Division. Vs. 13-33. It is Not a New Thing to be 
Expelled from a Worldly Church Because of Spirituality. 
Vs. 34-39. Spiritual Blindness is Caused by Carnality. Vs. 
40-41. 

A PAEABLE OF HOLINESS : TRANSLATION OUT OF THE 
KINGDOM OF DAEKNESS INTO CLEAR LIGHT. Vs. 1-12. 

1 And as Jesus passed by, he saw a man which was blind from his 
birth. 

2 And his disciples asked him, saying, Master, who did sin, this 
man, or his parents, that he was born blind? 

3 Jesur red, Neither hath this man sinned, nor his parents: 
but that the works of God should be made manifest in him. 

4 I must work the works of him that sent me while it is day : 
the night cometh, when no man can work. 

5 As long as I am in the world, I am the light of the world. 

6 When he had thus spoken, he spat on the ground, and made 
clay of the spittle, and he anointed the eyes of the blind man with 
the clay. 

7 And said unto him, Go, wash in the pool of Siloam, (which is 
by interpretation, Sent.) He went his way therefore, and washed, 
and came seeing. 

8 The neighbours therefore, and they which before had seen him 
that he was blind, said, Is not this he that sat and begged? 

9 Some said, This is he : others said, He is like him : but he said, 
I am he. 

10 Therefore said they unto him, How were thine eyes opened? 

11 He answered and said, A man that is called Jesus made clay, 
and anointed mine eyes, and said unto me, Go to the pool of Siloam, 
and wash : and I went and washed, and I received sight. 

12 Then said they unto him, Where is he? He said, I know not. 

The events recorded in this chapter are illustrative of the say- 
ing of Jesus "I am the light of the world," as uttered by him 
in the previous chapter. 

As Jesus was one day passing along the way, he saw a man 
137 



138 



COMMENT AEY ON THE GOSPEL 



who had been blind from his birth. This is what is called con- 
genital blindness and is considered incurable. 

His disciples asked what might be called a silly question, as 
to who sinned — this man or his parents that he should be born 
blind. This is much the same as the saying that the human race 
are guilty of the sin of Adam, even before they are born. It is 
true that all disease is the result of the sin of Adam. But it 
is not true that any man is guilty of anything before his birth. 
Nor is every disease the result of some special sin of the sufferer. 
Job's friends made. a mistake made by many now, attributing his 
sufferings to some specific sin. Those people to-day who attempt 
to substantiate the theory that all sickness is the result of some 
specific sin of the sufferer are equally as absurd and unscriptural. 
All sin is an act of the will. It is known disobedience. Hence 
a man may be sick against his will and never knowingly have 
committed sin. "We can not believe that a man is a sinner 
against his will. The Eabbis taught the absurd doctrine that a 
man might be a sinner before he was born. 

Jesus set them right and us also when he said that neither 
the parents nor the man had sinned. Here is one case of disease 
where no one had sinned to cause it. It was disease for the glory 
of God. Here we learn that disease may be for the glory of God. 
How willingly we ought to be sick if it will glorify God. Who 
would shrink from such affliction if he reallj loved God! The 
special method of glorifying God in this miracle was twofold: 
first, in showing the omnipotence of Jesus in curing the man; 
second in furnishing a symbol to illustrate soul blindness as seen 
in the experience of the Pharisees. And the latter sense is that 
which Jesus used as seen in verses 39-41. 

Jesus said more than * ' I must work. ' ' The Eev. Ver. trans- 
lates it "We must work." It is a general life principle laid 
down for all holy people as well as for Jesus himself. Let us 
therefore imitate the great pattern of holiness by working even 
in the midst of opposition, as he did. 

Jesus said he must work while it is day. His day was the 
little time now left him, before his life work was finished on the 
cross. And we have our day — our opportunity of doing good. 
How soon it will close! We may think we would like an easier 



ACCORDING TO ST. JOHN 



139 



job, or that our task is greater than we can bear, but let us do 
our best, for the night is soon coming. Our night is when our 
opportunity to work has ceased. If we have not done our work 
in the day time, we can not do it in the night. 

As long as he was in the world, he was its light. The healing 
of the blind man was an illustration of his being the spiritual 
light of the world. Think of what this world would have been 
if Jesus had never come into it. "What man ever exerted such 
an influence on the world? There have been many great men, 
but their influence is as nothing in comparison with that of the 
Galilean carpenter; and his influence is greater today than in 
any other age. The longer time lasts, the greater is his in- 
fluence felt. "As before the raising of Lazarus he announces 
himself as the Resurrection and the Life, so now he sets him- 
self forth as the source of the archetypal spiritual life, of which 
the natural now about to be conferred, is only a derivation and 
symbol." (Alford.) Of course Jesus intended to be under- 
stood in the spiritual sense. This shows that the miracle of the 
healing was intended to symbolize the cure of soul-blindness. 

There has been much discusssion in late years whether we 
should trust God for healing and use no means, or whether we 
should use the means and trust God to bless them. Some have 
thought that to use the means at all is to distrust God. The 
Bible teaches both methods. Here is an instance of healing by 
faith and use of the means. It is not dishonoring to God to use 
the means and trust him. Jesus put clay on his eyes. Clay was 
considered a means of healing for some diseases of that day. 
We have known it in our time to be used for diseased eyes. 

Why did Jesus command the man to go to the pool of Siloam 
to wash instead of healing him at once? We answer (1) this 
miracle was a parable of the removal of soul-blindness. A further 
tracing of this analogy is striking. His natural blindness was a 
type of heart-blindness (Vs. 39-41; Eom. 1:21; Eph. 4:18). We 
shall also see the same opposition to cures of soul blindness by 
Pharisees of every age. (2) When Jesus heals souls he requires 
a practical active faith that goes out in obedience. An un- 
believer would not take the pains. This man went to the pool 
and washed as Jesus told him. An unbeliever would not take 



140 



COMMENTARY ON THE GOSPEL 



the pains or put forth the effort to fulfill these conditions ; or go 
through a city in the face of the multitude with clay on his eyes. 
Faith does things, strange in the eyes of men. He took a faith 
journey as did the lepers. (Luke 17:14.) Faith, by commencing 
to walk in the dark, soon emerges into the light. (3) He illus- 
trated by the simplicity of the methods that it is a simple matter 
within the reach of everybody, to trust Jesus. People sometimes 
quarrell with the methods used to bring men to believe. Any 
method that God uses to bring men to the light is good, whether 
it be to anoint a man's eyes with mud, or to touch his eyes with 
the fingers, or to ask him to go and wash in Siloam, or to ask 
him to stand on his feet or to lift his hands, or to go to the altar. 
If the method succeeds in brii ir him into the light, it is a good 
one. Wesley says, ( 1 Lord m y our proud hearts be subdued to 
the methods of thy recover! g grace! May we leave thee to 
choose how thou wilt bestow favors." (4) The pool of Siloam 
was a symbol of Christ. (Isa. 8:6.) Thus he declares himself 
to be the Messiah. Why did he send the man to the pool of 
Siloam, instead of some other fountain? Because Isaiah had 
said that Siloam was a symbol of the Messiah. The word Siloam 
means Sent. Jesus is the fountain that cleanses from all sin. 
"The pool by its very name, was a symbol of him who was sent 
into the world to work the works of God (Vs. 4), and who gives 
light to the world by providing a fountain in which not only all 
uncleanness is washed away but all ignorance and blindness of 
heart." (Abbott.) (5) Leading a blind man with eyes smeared 
with clay, through the city to Siloam would give sufficient 
publicity to call the attention of the people to the miracle. 

So the man did as Jesus commanded. He washed in the pool 
and his sight came. The water of the pool had no healing 
quality; but his faith in Jesus was proved by his obedience, and 
healing came from Jesus. Who, can imagine what it must be to 
see for the first time? To have the veil of darkness suddenly 
lifted and to see the light of day? And yet we dare say that 
there have been those who have been as much astonished in their 
moral darkness to see the Sun of Eighteousness dawn on their 
soul's vision, as was this blind man. 

The next measure of influence that a saved man exerts after 



ACCOKDING TO ST. JOHN 



141 



its effects on a man's own family is upon the neighbors. This 
is the method in which revivals have always originated. The 
neighbors began to talk about it. The neighbors will always talk. 
It can not be helped. The neighbors asked three questions. 1. 
"Is not this he that sat and begged?" (Vs. 8.) 2. "How were 
thine eyes opened?" (Vs. 10.) 3. Where is this Jesus? (Vs. 
12.) These questions are the most natural in such cases. The 
blind man answered all three questions. To the first he replied, 
"Iamhe"; to the second he told the story of Jesus, the clay and 
the pool of Siloam. To the third he answered, "I do not know." 
When the Pharisees examined the man they asked the second 
question (Vs. 15). In the experience of the blind man, we have 
an illustration of the growth of faith. At first he only sees in 
Jesus a mere man; later he sees in him a prophet. (Vs. 17); 
then later he sees in him the Christ. (Vs. 38.) Faith like all 
the rest of the fruitage of the Spirit grows as our acquaintance 
with Christ grows. (See I Thess. 3:10; II Thess. 1:3.) 

HOLINESS IS THE OCCASION OF DIVISION. Vs. 13-33. 

13 They brought to the Pharisees him that aforetime was blind. 

14 And it was the sabbath day when Jesus made the clay, and 
opened his eyes. 

15 Then again the Pharisees also asked him how he had received 
his sight. He said unto them, He put clay upon mine eyes, and I 
washed, and do see. 

16 Therefore said some of the Pharisees, This man is not of God, 
because he keepeth not the sabbath day. Others said, How can a man 
that is a sinner do such miracles? And there was a division among 
them. 

17 They say unto the blind man again, What sayest thou of him, 
that he hath opened thine eyes? He said, He is a prophet. 

18 But the Jews did not believe concerning him, that he had been 
blind, and received his sight, until they called the parents of him 
that had received his sight. 

19 And they asked them, saying, Is this your son, who ye say 
was born blind? how then doth he now see? 

20 His parents answered them and said, We know that this is our 
son, and that he was born blind : 

21 But by what means he now seeth, we know not ; or who hath 
opened his eyes, we know not : he is of age ; ask him : he shall speak 
for himself. 



142 



COMMENTAEY ON THE GOSPEL 



22 These words spake his parents, because they feared the Jews : 
for the Jews had agreed already, that if any man did confess that 
he was Christ, he should he put out of the synagogue. 

23 Therefore said his parents, He is of age ; ask him. 

24 Then again called they the man that was blind, and said unto 
him, Give God the praise : we know that this man is a sinner. 

25 He answered and said, Whether he be a sinner or no, I know 
not : one thing I know, that, whereas I was blind, now I see. 

26 Then said they to him again, What did he to thee? how 
opened he thine eyes? 

27 He answered them, I have told you already, and ye did not 
hear : wherefore would ye hear it again ? will ye also be his disciples ? 

28 Then they reviled him, and said, Thou art his disciple ; but 
we are Moses' disciples. 

29 We know that God spake unto Moses : as for this fellow, we 
know not from whence he is. 

30 The man answered and said unto them. Why herein is a 
marvellous thing, that ye know not from whence he is, and yet he hath 
opened mine eyes. 

31 Now we know that God heareth not sinners : but if any man 
be a worshipper of God, and doeth his will, him he heareth. 

32 Since the world began was it not heard that any man opened 
the eyes of one that was born blind. 

33 If this man were not of God, he could do nothing. 

And now as marvellous as it may seem the man had to be 
" churched" for having dared to be healed and testify to it. We 
have heard of such things in cases of spiritual healing in these 
days. They brought him before the great council or Sanhedrin, 
which was composed mostly of Pharisees. 

And the Pharisees condemned the action of Jesus, in open- 
ing a man's eyes on the Sabbath. This was a renewal of the 
Sabbath controversies begun in chapter 5. This is a fair illustra- 
tion of Phariseeism. . . It shows their spirit and narrowness. What 
is the Sabbath given for? It is a merciful provision for man's 
needs. It was given to bless man and help him. And any act 
like opening the man's eyes was in harmony with the very 
object of the Sabbath. It was just the day to work miracles of 
mercy. 

The Pharisees asked him the same questions that the neighbors 
had asked. Who did it — and got the same answer. The man 
said he cooperated with Jesus. 

Jesus put on the clay; he washed in Siloam. It was he and 



ACCOEDING TO ST. JOHN 



143 



I. That is the testing of everyone whose spiritual sight is given 
— He promised; I believed and sight came. 

Some of the Pharisees immediately decided, that "this man 
is not of God. 7 ' They judged Jesus to be wicked because he 
put some clay on a man's eyes on the Sabbath. The spirit that 
many manifest to-day in deciding who is saved and who is not 
(and usually from their own standpoint) is nothing more or less 
than the old spirit of Phariseeism. Since Jesus was misunder- 
stood, let us not imagine that we can suit people, no matter how 
holy we may live. If Jesus was right in his interpretation of the 
proper way to keep the Sabbath, then they were wrong, and they 
had rather save their opinion than the Son of God. 

Others of the Pharisees, however, were not so narrow and they 
said (it was an unanswerable question), " Hoiv can a man who is 
a sinner do such signs?" This was unanswerable reasoning. But 
envy can not be satisfied by reason. The opinions of the two par- 
ties show how differently men may look upon the same action. It 
is according to the state of our heart that we see the quality of 
actions. 

So there was a division in the council. This division was not 
without its benefits. Because of it, they had to go into the case 
more thoroughly. It is often objected to-day that "holiness makes 
divisions." The same objection would hold against Jesus. But 
the fact of it is, neither Jesus nor holiness make division. It is 
always the opposers who make the division. Jesus and holiness are 
the occasion of divisions. It says, "there was a division among 
them. ' ' But they made it — not he. When truth no longer stirs 
up error there will be no more divisions in the religious world. 

Both parties of the Sanhedrin now appeal to the healed witness, 
and a cross-examination ensues. They ask the man for his opinion 
of Jesus, and he replies that he is a prophet. He sees more in Jesus 
than he did at first. His answer put the Pharisees into a dilemma. 
If Jesus were a prophet he worked by divine power and he did no 
wrong in healing on the Sabbath. If the Pharisees denied that he 
was a prophet, they took an untenable position, for such mighty 
power proved that no ordinary mortal had exerted it. He could 
be nothing less than a prophet. 

Baffled thus far, the Pharisees attempt to prove that the man 



144 



COMMENTARY OX THE GOSPEL 



was never blind. They wanted to make it appear that it was an- 
other man that looked like him. So they called his parents and 
asked if this was their son, and if he was horn blind. The more 
they handled the case the stronger the evidence becomes, as the 
parents declare that this is their son that was born blind. 

The parents were very 11 careful not to commit themselves" as 
to their opinion of Jesus, lest they be put out of the synagogues. 
Excommunication among the Jews is as severe to-day when one of 
their number becomes a Christian. In every age it has cost some- 
thing to radically and uncompromisingly acknowledge Christ. 
These uncandid, bitter Jews were determined that no evidence of 
the deity of Jesus should be allowed. They had hardened their 
hearts. It is a recommendation to any one, like the blind man, to 
be cast out of such a synagogue. People are often cast out whom 
God does not cast out. 

Again they call the blind man and seek to browbeat him and 
trip him in his testimony. Xow they affirm that they have discov- 
ered that Jesus is a sinner. So they desire that he shall take back 
what he has said as to Jesus being a prophet. They call the holy 
Jesus a sinner ! The holiest man therefore to-day need not be sur- 
prised to be called anything. 

They had tried to make facts fit their theory, but the blind 
man sticks to what he knows and makes theory fit facts. They 
want him to say that God healed him and not this man, Jesus, and 
therefore he should glorify God and not Jesus. The blind man 
replies whether he be a sinner or no, I know not. He throws away 
a belief in a theory and sticks to facts, saying, "One thing I 
know, that whereas I was blind, now I see. ' ' The Pharisees stated 
an opinion. He stated a fact. Facts can not be gainsaid. God 
wants his church to-day as witnesses to state facts and stick to 
them. If they tell what they know of Jesus, the world will know 
that he is the Holy One. In verses 31-33 he applies the correct 
reasoning in the matter. 

Now notice their cross-questioning and the duplicity that they 
use. They ask, "How opened he thine eyes?" They admit the 
miracle for the purpose of trying to catch him in his testimony. 

The healed man refuses to be cross-questioned. He replies, 1 1 1 
have told you already and ye did not believe. ' ' He then asks them 



ACCOEDING TO ST. JOHN 



145 



if they are intending to be disciples of Jesus. As much as to 
say, ' ' Are you so exacting in your questions because you are think- 
ing of joining his company of disciples?" 

They retort that he is the disciple of Jesus. And they tell the 
truth. He had now virtually become a disciple. 

The man was more astonished that they could not tell from 
whence Jesus was, than he was to have been healed. It was a mar- 
vel to him that those teachers, who were all the time extolling good 
works as godlike and the ground of answer to prayer, should admit 
that a miracle was performed and yet ascribe it to the work of a 
sinner. Here the blind beggar had been transformed into a Chris- 
tian Witness and Advocate, and preacher. How quickly God can 
make a preacher! The new convert immediately commences many 
times to tell the story of the Gospel. 

The man 's faith and courage increase with every attack of the 
enemy. A few minutes before he said, ' ' whether he be a sinner or 
no, I know not." (Vs. 25.) Now he gets beyond that and says, 
' ' We know that God heareth not sinners. ' ' It was a well-estab- 
lished fact under the Old Dispensation that God answered only the 
prayers of his people. Here is another proof that his people do 
not commit sin. The first thing then for a man to do is to forsake 
sin before God will hear his prayer. Then he is no longer a sinner, 
and his prayer is heard. (See Psalms 25:11; 32:5; Isa. 55:6, 7.) 

According to their own Scripture, one of the works the Messiah 
would do, would be to open the eyes of the blind. And so with an 
invincible logic he tells them, that if Jesus were not of God he 
could not do such a thing as open the eyes of a man born blind, for 
such a thing had never been done since the world began. This 
man becomes possessed of the spirit of the martyrs and answers 
with a heaven-born courage. 

IT IS NOT A NEW THING TO BE EXPELLED FEOM A 
WOELDLY CHUECH BECAUSE OF SPIEITUALITY. 
Vs. 34-39. 

34 They answered and said unto him, Thou wast altogether born 
in sins, and dost thou teach us? And they cast him out. 

35 Jesus heard that they had cast him out ; and when he had 
found him, he said unto him, Dost thou believe on the Son of God? 



146 



COMMENTARY ON THE GOSPEL 



36 He answered and said, Who is he, Lord, that I might believe 

on him? 

37 And Jesus said unto him, Thou hast both seen him, and it is 
he that talketh with thee. 

38 And he said, Lord, I believe. And he worshipped him. 

39 And Jesus said, For judgment I am come into this world, that 
they which see not might see ; and that they which see might be made 
blind. 

As they could not answer this strong common sense argument, 
they cast him out of the synagogue. This has often been the 
method when an apostate church could not silence a witness of 
Jesus. It is easier to excommunicate than to answer. 

' 1 Do you, you base born sinner, attempt to answer us, the 
trained, educated, leaders of the church? What is your experience 
compared with what we know?" 

But Jesus did not cast him out. Jesus looks after his own. And 
while they reject him, Jesus finds him. Chrysostom says, "The 
Jews (ministers of the temple) cast him out of the temple, and the 
Lord of the temple found him. He was dishonored by those that 
dishonored Christ, and was honored by the Lord of the angels. ; ' 
He was a partaker of the sufferings of Christ ; perhaps the first of 
the martyrs before Pentecost. It is better to be rejected with and 
for Jesus than enjoy the favor of hypocrites. 

"Dost thou believe on the Son of God?" is the startling ques- 
tion Jesus puts to him. This surpasses the man's comprehension, 
and like all honest men, he makes further inquiry, saying, ' ' Who is 
he, Lord, that I might believe on him?" How frank and willing 
he was. He rejects no light, but is anxious for all he can get. 
Such people always get more light. 

Jesus now announces himself as the Son of God to this humble 
man, who receives it as the ecclesiastics have refused to do. In a 
similar manner he revealed it to the woman at the well. (Ch. 4:26.) 
To no one while on earth did he reveal his deity more clearly chan 
to the blind beggar and the wicked woman. Both the beggar and 
the woman followed the light given, and came into the greater 
light. The man who is determined to follow the light given 
through all kinds of opposition (as did he) is sure to find the 
truth, as it is in Jesus. 

The result was the man worshipped Jesus. The disciples had 



ACCORDING TO ST. JOHN 



147 



hardly dared that as yet. He worshipped because he believed. 
Everyone who really believes on Jesus wants to worship him. 

Jesus apparently contradicts himself here, saying, ''For judg- 
ment I am come into this world." And yet in another place he 
says, "for God sent not his Son into the world to condemn the 
world. ' ' He means that he is to come as the judge finally at the 
Judgment Day, but now he comes to bring light that will cause 
men to judge themselves, as they have just done in the previous 
verses, becoming blinder than ever of heart, because they prefer 
darkness; while those who desire light are becoming more keen in 
their vision. 

SPIEITUAL BLINDNESS IS CAUSED BY CARNALITY. 
Vs. 40-41. 

40 And some of tEe Pharisees, which were with him heard 
these words, and said unto him, Are we blind also? 

41 Jesus said unto them, If ye were blind, ye should have no 
sin : but now ye say, We see ; therefore your sin remaineth. 

The words of the previous verse were spoken by Jesus in such 
a manner as to cause the Pharisees to cry out. Their guilty con- 
sciences were pierced. A preacher who never reaches and stirs 
men's consciences is not a Gospel preacher. So some of the con- 
science-smitten Pharisees cry out, "Are we blind also?" "Do you 
mean that we are blind?" Jesus applied this miracle as a parable 
of salvation, thus teaching us that this is the proper use to make of 
the parables. 

The reply of Jesus is remarkable because it settles some theo- 
logical definitions. He says, "If ye were blind ye should have no 
sin. ' ' If they could not see any moral truth or feel any moral re- 
sponsibility at all then they would be guiltless. But he had given 
them light sufficient to believe his Messiahship, and they had not 
been willing to accept it. He here shows that it is a sin to refuse 
to walk up to the light. If we compare this and Romans 4 : 15 and 
5:13 we shall get the Scriptural definition of sin (I John 3:4). 
In other words, the revelation of Jesus is so reasonable that no hon- 
est man can fail to be convinced. 

How often is it true that some honest-hearted layman appre- 
hends spiritual truths that the head leaders of the church fail to 
grasp. It is a most solemn responsibility to be a religious leader. 



CHAPTER X. 



THE HOLY PASTOR. 

Parable of a Holy Ministry. Vs. 1-18. A Holy Ministry Will 
Meet Division and Opposition in a Corrupt Church. Vs. 19- 
39. But Some Will Believe. Vs. 40-42. 

This parable was uttered immediately following the events of 
the last chapter, probably as a continuation of the reproofs of 
John 9:41, which showed how incompetent the Pharisees were to 
lead the people, for they were false shepherds. Jesus applied this 
parable in two ways : in verses 1-6 he likens himself to the door of 
the sheepfold, through which all true preachers go. Beginning 
with verse 7 he likens himself to a shepherd. The figure of the 
shepherd is a common one in the Old Testament. (See Psalms 23; 
Isaiah 40:11; Jeremiah 23:1-14; Ezek. 34.) 

PAEABLE OF A HOLY MINISTEY. Vs. 1-18. 

1 Verily, verily, I say unto you, He that entereth not by the 
door into the sheepfold, but climbeth up some other way, the same 
is a thief and a robber. 

2 But he that entereth in by the door is the shepherd of the 
sheep. 

3 To him the porter openeth ; and the sheep hear his voice : and 
he calleth his own sheep by name, and leadeth them out. 

4 And when he putteth forth his own sheep, he goeth before them, 
and the sheep follow him : for they know his voice. 

5 And a stranger will they not follow, but will flee from him : 
for they know not the voice of strangers. 

6 This parable spake Jesus unto them : but they understood not 
what things they were which he spake unto them. 

7 Then said Jesus unto them again, Verily, verily, I say unto you, 
I am the door of the sheep. 

8 All that ever came before me are thieves and robbers : but the 
sheep did not hear them. 

9 I am the door : by me if any man enter in, he shall be saved, 
and shall go in and out, and find pasture. 

10 The thief cometh not, but for to steal, and to kill, and to 



149 



150 



COMMENTAKY ON THE GOSPEL 



destroy : I am come that they might have life, and that they might 
have it more abundantly. 

11 I am the good shepherd : the good shepherd giveth his life 

for the sheep. 

12 But he that is an hireling, and not the shepherd, whose own 
the sheep are not, seeth the wolf coming, and leaveth the sheep, and 
fleeth : and the wolf catcheth them, and scattereth the sheep. 

13 The hireling fleeth, because he is an hireling, and careth not 

for the sheep. 

14 I am the good shepherd, and know my sheep, and am known 
of mine. 

15 As the Father knoweth me, even so know I the Father : and 
I lay down my life for the sheep. 

16 And other sheep I have, which are not of this fold : them 
also I must bring, and they shall hear my voice ; and there shall be 
one fold, and one shepherd. 

17 Therefore doth my Father love me, because I lay down my 
life, that I might take it again. 

18 No man taketh it from me, but I lay it down of myself. I 
have power to lay it down, and I have power to take it again. This 
commandment have I received of my Father. 

The first part of the parable (Vs. 1-6) is a rebuke to the reli- 
gious leaders of the day, who had no salvation themselves and had 
gotten into the visible church but not the invisible church. It is a 
rebuke to those preachers and teachers of religion who are in the 
visible church, but have no religious experience. They climb up by 
the ladders of morality, humanitarianism, ecclesiasticism, etc. 
They are thieves and robbers. They seek to rob Jesus of the glory 
of salvation and to usurp it themselves. Jesus here declares for a 
holy ministry — one that has tasted the powers of the world to 
come themselves; who are guides and not mere guide boards. 
Thieves and robbers are they who do not adorn the doctrine and 
experience of holiness. 

The sheepf old of those days was a low, flat-roofed buildings in 
which the sheep were gathered for protection from the weather, 
robbers and wild beasts. The sheepfold here represents the visi- 
ble church, which is organized for better protection from the vari- 
ous evils to which the people of God are exposed. There is no 
domestic animal that needs protection as much as a sheep. There 
is none so stupid about getting lost; no wonder the prophet says, 
' ' All we like sheep have gone astray. ' 7 We need association in 



ACCOKDING TO ST. JOHN 



151 



the church. God has ordained it for the protection of his follow- 
ers. There needs to be a fold. 

The truly divinely appointed minister enters the door. They 
have to go through the same door — have the same experience as 
the people. No man is fit to preach who has no Christian expe- 
rience. 

The porter (the Holy Spirit) opens the door (Jesus). The 
business of the Holy Spirit in this world is to reveal Jesus. 

What a comfort that the great Shepherd knows his sheep by 
name. And no preacher is fit to be an under shepherd who does not 
become acquainted with his flock. It is said that in Eastern flocks 
every sheep among the hundreds has its own name. The shepherd 
in the East goes ahead and leads his flock and the sheep follow the 
shepherd's voice and example. It means that the shepherd is to 
be constantly finding new pastures — new fields of holy living. Dr. 
Adam Clarke says, "The path of Christian holiness" into which 
they are not to bid the people go, but are to say, ' ' Come. ' ' Whe- 
don says on this passage, ' ' The true pastor is a true leader by his 
example of holiness." 

1 1 When he putteth forth his own sheep. " It is said the ' ' put- 
ting forth ' ' here in the original denotes the rough act by which the 
shepherd helps the sheep which still hesitates to break away from 
the other sheep and give itself up to the new existence, which the 
shepherd's call opens before it. The shepherd must not deal in 
sickly sentimentality, but has to be what the unwilling sheep con- 
siders sometimes harsh. This is displayed in the attitude that 
some of the churches have shown towards those preachers who have 
tried to lead them to richer pastures and holier living. 

The people know the voice of the good shepherd. He does not 
clothe his preaching in a language they can not understand. Spirit- 
ual people readily recognize a spiritual ministry. Scott says, 
' ' These pastors get acquainted with the people committed to their 
care, and lead them by their instructions into the knowledge of the 
truth and into the ways of peace and holiness. ' ' A ministry that 
does not lead the people to holiness robs them of spiritual things. 

An Eastern shepherd was once asked if it is true that a sheep 
will not follow the voice of a stranger. He replied, "not unless 
they are sick. ' ' There are some sheep that are ever following the 



152 COMMENTAEY ON THE GOSPEL 



latest fad or fanaticism. They are sick sheep. That ministry chat 
has not itself come by the way of Jesus, and been introduced by 
the Holy Ghost, is a stranger-ministry. Jesus called these in an- 
other place, ' ' Blind leaders of the blind, ' ' because they attempt to 
be religious guides without an experience of their own. 

But the Pharisees did not understand his parable, because they 
were not sufficiently spiritual to grasp his meaning. So he ex- 
plains it in verse 7. He says that he is the door and that all who 
came before him claiming to be the Messiah, or that they can save 
men by their own power, or make ministers (a man-made ministry 
is found in some places), are thieves and robbers. A man-made 
ministry may tickle the ears of men, but it can not feed the saints, 
for the real sheep are particular about their food, but the goats 
will eat anything. 1 ' The expression ' Go in and out, ' implies a 
habit of using familiarly a dwelling and treating it as a home. 
It expresses beautifully the habitual communion and happy inter- 
course with Christ, which a true believer enjoys. The 'finding pas- 
ture' implies the satisfaction, comfort and refreshment of soul 
which every one who uses Christ as his door into heaven shall expe- 
rience. " (Eyle.) Jesus says here if a man enter the fold 
through him he shall be saved. As Abbott suggests, this means 
not merely salvation in the future, but now. 

It seems rather severe to call false religious teachers, thieves. 
But it is none too severe. They usually want to shear the sheep 
instead of feeding them. They are after money, fame, place or 
power or to get a living. We may know if a religion is from God 
by what it does for men. The false religions of the world instead 
of giving the sheep good satisfying pasturage, usually add to their 
burdens. See the results of Phariseeism, Popery and Heathenism. 

Here we see the grand difference between Christianity and all 
other religions. Other religions rob and kill men 's souls. The reli- 
gion of Jesus gives them life. It is the difference between bond- 
age and freedom, sin and holiness. Everyone who has experienced 
the two degrees of grace — regeneration and entire sanctification, 
will see a reference to them in verse 10. He will see (1) a state or 
condition called life, ("I am come that they might have life") 
imparted by Christ alone; no one else can give it. It is called 
regeneration in theological terms. In it the chief hindrance is in- 



ACCOBDING TO ST. JOHN 



153 



bred sin. (2) Abundance of life. This comes by the removal of 
inbred sin by faith (Acts 15:9). Many of the commentators admit 
the first stage as belonging to this life, but refer the abundant life 
to the next world. There is just as good reason to interpret regen- 
eration as belonging only to the next world as to interpret abund- 
ant life to the next world. If the second degree can not be predi- 
cated of this world, neither can the first. They are both together 
in the same verse ' ' From the idea of pasturage Jesus deduces that 
of life; he even adds to this, that of superabundance or super- 
fluity." (Godet.) It means more than bare existence. It means 
luxurious living. Some professed Christians seem satisfied if they 
can just keep out of hell. 

In explaining in verse 11 what a good shepherd is, he explains 
what he was to do — lay down his life for the sheep. The good 
shepherd Jesus was willing not only to die, if by his death he can 
save his sheep, but he spent his life work and energy for the flock. 
Jesus as truly laid down his life for thirty-three years in teaching, 
working miracles and being dogged by his enemies, as he did when 
dying on the cross. He thus adds another trait that David did not 
mention in Psalms 23. 

There is a hireling ministry. He does not mean that it is 
wrong to pay the ministry, but that it is wrong for the ministry 
to preach for pay. They are to preach for souls, and their busi- 
ness should support them. The man who goes into the ministry 
except by the call of the Holy Spirit, for salary, emolument, fame 
or to get a living, is out of his place. Such a ministry is not to 
glorify God and save souls. He is a hireling, no matter how much 
he may have the outward appearance of a shepherd. There are those 
who will not preach unless they are paid for it. Notice some of the 
traits of a hireling that Jesus gives here. 1. He does not own the 
sheep in any sense. ' ' Whose own the sheep are not. ' ' God never 
used him to bring men into the kingdom. 2. Although he may 
recognize error and false doctrine coming into the flock, he never 
exposes them or antagonizes sin, lest he make trouble or bring un- 
popularity upon himself. The neglect of a hireling ministry is the 
cause of doctrinal error. 3. He runs from any appearance of dan- 
ger. When holiness is popular he advocates it ; when it is unpopu- 
lar he deserts it. 



154 



COMMENTAEY ON THE GOSPEL 



One of the chief duties of the faithful preacher is to guard the 
flock from false doctrine. Many preachers are too cowardly to 
attack error. They call their cowardice charity and breadth. 

The good shepherd knows his sheep. It is encouraging to us to 
know that Jesus knows us and what is best for us. 

The Be vised Version gives a better rendering of verse 15 thus, 
' ' Even as the Father knoweth me, and I know the Father. ' ' 

But the Jews were not the only sheep he had. He had others — 
the Gentiles, such as the centurion (Luke 7:9) and Cornelius (Acts 
10:34) and devout heathen — a few in every age. J. T. Thompson 
says of verse 16, " 'And there shall be one fold,' says our transla- 
tion, missing the point and beauty of the whole figure : whereas our 
Lord changes the word of purpose, saying, ' there shall be one flock 
and one shepherd.' Not one fold but one flock; no one exclusive 
inclosure of an outward church — but one flock, all knowing the one 
Shepherd and known of him. ' ' The fold may represent the visible 
church, but the flock is out of every nation, denomination and reli- 
gion, wherever the real sheep are. 

Jesus said his Father loved him because he was willing to 
offer himself for the salvation of men. We deduce from this the 
great truth that God loves all who are giving their lives to preach 
real salvation to dying men. Jesus gave his life (Vs. 17) not only 
to take it again by his own resurrection, but also to see it repro- 
duced in other lives — the resurrection power in men 's souls. 

Verse 18 contains a great truth. It shows that Jesus was more 
than a martyr. He was a willing sacrifice. He was not compelled 
to die by his enemies. He could have released himself from them. 
He laid his life down of himself. They could not take him until 
he permitted it. 

A HOLY MINISTRY WILL MEET DIVISION AND OPPOSI- 
TION IN A COREUPT CHURCH. Vs. 19-39. 

19 There was a division therefore again among the Jews for these 

sayings. 

20 And many of them said, He hath a devil, and is mad; why- 
hear ye him ? 

21 Others said, These are not the words of him that hath a 
devil. Can a devil open the eyes of the blind? 



ACCOBDING TO ST. JOHN 



155 



22 And it was at Jerusalem the feast of the dedication, and it 
was winter. 

23 And Jesus walked in the temple in Solomon's porch. 

24 Then came the Jews round about him, and said unto him, How 
long dost thou make us to doubt? If thou be the Christ, tell us 
plainly. 

25 Jesus answered them, I told you, and ye believed not : the 
works that I do in my Father's name, they bear witness of me. 

26 But ye believe not, because ye are not of my sheep, as I said 
unto you. 

27 My sheep hear my voice, and I know them, and they follow me : 

28 And I give unto them eternal life ; and they shall never perish, 
neither shall any man pluck them out of my hand. 

29 My Father, which gave them me, is greater than all ; and no 
man is able to pluck them ' out of my Father's hand. 

30 I and my Father are one. 

31 Then the Jews took up stones again to stone him. 

32 Jesus answered them, Many good works have I shewed you 
from my Father; for which of those works do ye stone me? 

33 The Jews answered him, saying, For a good work we stone 
thee not ; but for blasphemy ; and because that thou, being a man, 
niakest thyself God. 

34 Jesus answered them, Is it not written in your law, I said, 
Ye are gods? 

35 If he called them gods, unto whom the word of God came, 
and the scripture cannot be broken ; 

36 Say ye of him, whom the Father hath sanctified, and sent 
into the worid, Thou blasphemest ; because I said, I am the Son of 
God? 

37 If I do not the works of my Father, believe me not. 

38 But if I do, though ye believe not me, believe the works : that 
ye may know, and believe, that the Father is in me, and I in him. 

39 Therefore they sought again to take him : but he escaped out 
of their hand. 

Immediately on the utterance of these words the congregation 
was again divided. This is the third time that John says there 
was a division over the sayings of Jesus. (See John 7:43; 9:16.) 
It is to the credit of Jesus and the Gospel that division is occa- 
sioned by their influence. The division will continue until the final 
division of the sheep and the goats at the Judgment. -The question 
over which they disagreed was as to whether he had a devil. 

We learn that this discourse is connected with the preceding 
chapter because the people, who took the ground that he did not 
have a devil, said (Vs. 21), "Can a devil open the eyes of the 



156 



COMMENT AEY ON THE GOSPEL 



blind? " They referred to the healing of the blind man in the pre- 
vious chapter. Thus the two chapters are connected. 

We now have an account of another appearance of Jesus at 
the temple as sudden as when he appeared there, as narrated in 
Chapter 7:11-36. It was at the feast of dedication in the winter. 
The feast of the dedication was dated from 164 B. C. Antiochus 
Epiphanes, king of Syria, had conquered the Jews and had pro- 
fanely sacrificed a sow in the Holy of Holies in the year 167 B. C. 
Judeus Maccabeus, commander of the Jewish forces, recovered 
Jerusalem from this enemy B. C. 164 and purified the temple which 
had been thus polluted. This ceremony of purification was cele- 
brated each year under the name of the feast of the dedication. 
Its yearly celebration kept this occurrence in the memory of the 
Jews. It was also called the feast of the lights, because celebrated 
by illuminations throughout the country. 

Jesus suddenly appeared walking in Solomon's Porch, the east- 
ern porch of the temple which was enclosed over head and at the 
sides, which sheltered it from the weather and cold of the winter. 

Again his enemies surround him and say, "If you really are 
the Messiah, tell us plainly now. " No doubt some of them really 
wished to have the question settled in their minds. Others wished 
to get him to say something that could be used against him. 

Again as in the past, he referred them to his works as all the 
proof necessary to prove his Messiahship. This was the same proof 
that he gave John the Baptist. (Matt. 11:26.) If they could not 
see his omnipotence and omniscience in his miracles, anything he 
might say would be of no avail. There are plenty of evidences 
that men have to-day of the reality of Christian experience ; if they 
are not convinced by these, argument will do no good. The human- 
ity of Jesus would be argument enough without any further proof. 
Such humanity was beyond the power of mortals. The reason they 
did not believe his works was because they were not his sheep. 
Here he gives a reason for their unbelief. There is a cause for 
unbelief, and here it was because they were prejudiced against him 
and not spiritual so that they would recognize him. Souls like the 
blind man, of honesty of heart, had no difficulty in recognizing him 
as Messiah. 

"My sheep Lear my voice.' ' All believers are his sheep, and 



ACCORDING TO ST. JOHN 



157 



they recognize the voice of Jesus. They have a love for his words. 
When holiness is preached true Christians recognize the call to it. 
The opposers are not his sheep. Dr. Whedon says, ' ' Those who are 
bent upon holiness show it by listening to Christ and his gospel. ' ' 
Such can never perish, as long as they remain sheep. If, like 
Adam, they refuse to hold his hand, then they fall and are no 
longer sheep, and perish. Apostates and backsliders will perish. 
It will be with them as with Judas; it were better if they had 
never been born. 

And thank God ! no man can pluck them out of his hand. He 
means to assure us that no enemy can get us, as long as we hold 
fast to his hand. No men nor devils can break the hold that 
omnipotence has upon us. 

Again he asserts his deity in verse 30 saying, ' ' I and my Father 
are one." He claims therefore to be very God. If he was not 
divine then he was the worst of impostors. Who can believe the 
latter alternative? 

The Old Testament prescribed death by stoning those who were 
guilty of blasphemy. They had tried before to stone him (John 
8:59). So the people who heard him certainly understood him to 
say that he was divine. 

Again he appeals to his works, and asks them for which of 
his good works do they stone him. He implies the doctrine that 
good works deserve reward and evil works deserve punishment, 
and that only wrong doers deserve punishment. They could 
specify no evil that he had ever done. What a character he 
possessed! His enemies acknowledged his purity (John 8:46). 

These Unitarians understood in these words what modern Uni- 
tarianism undertakes to explain away, that Jesus taught his own 
deity. He was condemned for what he professed, not for what 
he did. 

He now argues with them. He refers as the basis of his argu- 
ment, to Psalms 82:6 and Exodus 22:28. His argument is that 
if they applied the term "gods" to men, they ought not to take 
offense if Jesus applied it to himself. 

The conclusion of verse 35 is very significant to us in these days 
when much is said against the Old Testament. The term "Scrip- 
tures" here refers to the Old Testament, as the New Testament 



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COMMENTARY ON THE GOSPEL 



had not been written. Many in these days are attempting to 
break the Old Testament, and take away parts of it. Jesus here 
endorses it all. 

He argues still further thus; "If you call judges and mag- 
istrates (Vs. 35) gods, who stand in the place of God, among the 
people to execute the laws, much more should you call him God, 
whom the Father has sanctified (set apart) and sent into the 
world. ' ' There are two definitions of sanctification — to set apart 
and to purify. Abbott says of the term sanctified as used here, 
' ' The original may be rendered either made clean and pure in 
character or made holy in the sense of set apart to a holy use. It 
is evidently in the latter sense that it is used here. ' ' Godet says, 
' ' The term to sanctify must consequently designate the celestial 
act by which God specially set him apart and consecrated him for 
his mission. If Jesus was not guilty of blasphemy in calling 
himself the Son of God, no more are we, (if partakers of the 
divine nature 2 Pet. 1:4) if we call ourselves the sons of God. 

It is probable that Jesus considered his miracles as of secondary 
importance and a condescension on his part, while he considered 
his character the chief evidence of his divinity for he said, 
' ' Though ye believe not me, believe the works. ' ' 

BUT SOME WILL BELIEVE. Vs. 40-42. 

40 And went away again beyond Jordan into the place where 
John at first baptized ; and there he abode. 

41 And many restored unto him, and said. John did no miracle : 
but all things that John spake of this man were true. 

42 And many helieved on him there. 

For the next three months Jesus having again escaped out of 
the hands of his enemies, dwelt three months at Bethabara, (Luke 
10) and then started from there on his triumphal journey to 
Jerusalem. While at Bethabara many came to see him and be- 
lieved on him, recognizing his superiority to John the Baptist 
and believing on him because he fulfilled the prophecy that John 
had made concerning him. 



CHAPTER XI. 



THE TWO DEGREES OF HOLINESS ILLUSTRATED. 

A Miracle Illustrating the Two Degrees of Holiness. (1) Resur- 
rection From Deadness and Sin (Regeneration) (2) Removal 
of the Hindrance to Abundant Spiritual Life (Entire Sanc- 
tification). Vs. 1-44. The Opposition of Worldly Churchmen 
to Holiness is Because it Rebukes Them. Vs. 45-57. 

A MIRACLE ILLUSTRATING THE TWO DEGREES OF 
HOLINESS: (1) RESURRECTION FROM DEADNESS 
IN SIN (REGENERATION) (2) REMOVAL OF THE 
HINDRANCE TO ABUNDANT SPIRITUAL LIFE 
(ENTIRE SANCTIFICATION). Vs. 1-44. 

1 Now a certain man was sick, named Lazarus, of Bethany, the 
town of Mary and her sister Martha. 

2 (It was that Mary which anointed the Lord with ointment, 
and wiped his feet with her hair, whose brother Lazarus was sick.) 

3 Therefore his sisters sent unto him, saying, Lord, behold, he 
whom thou lovest is sick. 

4 When Jesus heard that, he said, This sickness is not unto 
death, but for the glory of God, that the Son of God might be glorified 
thereby. 

5 Now Jesus loved Martha, and her sister, and Lazarus. 

6 When he had heard therefore that he was sick, he abode two 
days still in the same place where he was. 

7 Then after that saith he to his disciples, Let us go into Judaea 
again. 

8 His disciples say unto him, Master, the Jews of late sought 
to stone thee ; and goest thou thither again ? 

9 Jesus answered, Are there not twelve hours in the day? If any 
man walk in the day, he stumbleth not, because he seeth the light 
of this world. 

10 Eut if a man walk in the night, he stumbleth, because here is 
no light in him. 

11 These things said he : and after that he saith unto them, Our 
friend Lazarus sleepeth ; but I go, that I may awake him out of sleep. 

12 Then saith his disciples, Lord, if he sleep, he shall do well. 



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160 COMMENT AKY ON THE GOSPEL 



13 Howbeit Jesus spake of his death : but they thought that he 

had spoken of taking of rest in sleep. 

14 Then said Jesus unto them plainly, Lazarus is dead. 

15 And I am glad for your sakes that I was not there, to the 
intent ye may believe ; nevertheless let us go unto him. 

16 Then said Thomas, which is called Didymus, unto his fellow 
disciples, Let us also go, that we may die with him. 

17 Then when Jesus came, he found that he had lain in tbe grave 
four days already. 

18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs 

off: 

19 And many of the Jews came to Martha and Mary to comfort 
them concerning their brother. 

20 Then Martha, as soon as she heard that Jesus was coming 
went and met him : But Mary sat still in the house. 

21 Then said Martha unto Jesus, Lord, if thou hadst been here, 
my brother had not died. 

22 But I know, that even now, whatsoever thou wilt ask of God, 
God will give it thee. 

23 Jesus saith unto her, Thy brother shall rise again. 

24 Martha saith unto him, I know that he sball rise again in the 
resurrection at tbe last day. 

25 Jesus said unto her, I am the resurrection, and tbe life : he 
that believeth in me, tbough he were dead, yet shall he live : 

26 And whosoever liveth and believeth in me shall never die. 
Believest thou this? 

27 She saith unto him, Yea, Lord : I believe that thou art the 
Christ, the Son of God, which should come into the world. 

28 And when she had so said, sbe went her way, and called Mary 
her sister secretly, saying. The Master is come and calleth for thee. 

29 As soon as she heard that, she arose quickly, and came unto 
him. 

30 Now Jesus was not yet come into tbe town, but was in that 
place where Martha met him. 

31 The Jews then which were with her in the house, and com- 
forted her, when they saw Mary, that she rose up hastily and went 
out, followed her, saying, She goeth unto the grave to weep there. 

32 Then when Mary was come where Jesus was, and saw him, 
she fell down at his feet, saying unto him, Lord, if thou hadst been 
here, my brother had not died. 

33 When Jesus therefore saw her weeping, and the Jews also 
weeping which came with her, he groaned in the spirit, and was 
troubled. 

34 And said, Where have ye laid him? They said unto him, 
Lord, come and see. 

35 Jesus wept. 

36 Then said the Jews, Behold how he loved him ! 

37 And some of them said, Could not this man, which opened the 



ACCORDING TO ST. JOHN 



161 



eyes of the blind, have caused that even this man should not have 
died? 

38 Jesus therefore again groaning in himself cometh to the 
grave. It was a cave, and a stone lay upon it. 

39 Jesus said, Take ye away the stone. Martha, the sister of him 
that was dead, saith unto him, Lord by this time he stinketh : for he 
hath been dead four days. 

40 Jesus saith unto her, Said I not unto thee, that, if thou 
wouldst believe, thou shouldest see the glory of God? 

41 Then they took away the stone from the place where the 
dead was laid And Jesus lifted up his eyes, and said, Father, I thank 
thee that thou hast heard me. 

42 And I knew that thou hearest me always : but because of the 
people which stand by I said it, that they may believe that thou 
hast sent me. 

43 And when he thus had spoken, he cried with a loud voice, 
Lazarus, come forth. 

44 And he that was dead came forth, bound hand and foot with 
graveclothes : and his face was bound about with a napkin. Jesus 
saith unto them, Loose him, and let him go. 

It is not known just when the event of this chapter took place. 
It is supposed that Jesus was summoned from Bethabara, where 
he had gone after leaving Judea (Chapter 10:40). He would 
give the Jews one more miracle before he finished his ministry, 
that they might be without excuse. The resurrection of Lazarus 
was most appropriate at this time, in helping them to believe in his 
own resurrection, when it became known that a man had been 
raised, who had been in the tomb four days, within two miles of 
Jerusalem whose resurrection was proved beyond a doubt, it would 
make it easier to believe in the resurrection of Jesus. 

There was a Christian family in Bethany, mentioned by 
Matthew. (Matt. 26:6.) It consisted of Lazarus and his two 
sisters, Mary and Martha. It is supposed that Simon, the leper 
mentioned by Matthew was the father, and that the mother was 
dead. There are evidences that this family was rich, for Mary 
bestowed very costly ointment upon Jesus, (John 12:5), and be- 
cause they had many friends among the Jews, who came from 
Jerusalem to console them in their trouble (verse 19). 

Lazarus, whose sickness is mentioned in verse 11, was accord- 
ing to Jewish history about thirty years of age at this time. As 
all Hebrew names had a meaning, it is well to note that his name 



162 COMMENTARY ON THE GOSPEL 



means, Help of God. He lived in Bethany, a village about two 
miles from Jerusalem on the eastern slope of Mt. Olivet. Jesus 
raised only one dead man to life in Judea — Lazarus. The widow 's 
son and daughter of Jairus were raised in Galilee. He raised 
only three persons — the maid just deceased, the young man a few 
hours dead and Lazarus who had been dead four days to show us 
that there is no degree of death or sin too hard for him to over- 
come. Grotius thinks the reason that the other evangelists did 
not write anything about Lazarus was, that Lazarus was yet alive 
when they wrote and they were afraid of exciting the enmity of 
the Jews against him, but that John wrote after his death, for 
he had to die again. 

Jesus often resorted to the society of this family. He had a 
lonely life and loved human companionship. Happy the home 
where Jesus is the guest (Luke 10:38-42; John 12:1). But death 
comes even into the homes where Jesus is a friend. Lazarus was 
a good man, for Jesus loved him. (Vs. 3.) 

But even piety and goodness and intimacy with Jesus does not 
keep sickness out of a home. Let those who say that the atone- 
ment cures the body equally with the soul and that it is a sin to be 
sick, remember that sickness, as in this case may be for the glory 
of God. (Vs. 4.) See also our exposition on John 9: 1-3. 

Mary and Martha seem to have been so well known in the 
early church, that the writer simply says of Bethany, that it was 
the town of Mary and Martha. He explains still further by say- 
ing it was that Mary, who anointed the Lord with ointment. 
This incident seems to have been well known in the church, for 
John refers to it as a well known fact. It is mentioned at length 
in the next chapter. We learn from this that it is proper to 
mention the good works of the saints, if done for the glory of 
God. Some people are as proud in concealing such things as 
others are in revealing them. 

So they sent to Bethabara to Jesus. They did not say "our 
brother " or ' ' thy disciple ' ' but ' ' he whom thou lovest is sick. ' 7 
Sickness comes even to those who are dear to Jesus. It is the 
common heritage of man. Any one can afford to be sick, if the 
Lord loves him and the sickness is to glorify God. Jesus had 
some friends whom he loved more than others, as this family (Vs. 



ACCORDING TO ST. JOHN 



163 



5) and John, the writer of this Gospel. We may love some people 
more than others, without necessarily wronging anyone. We 
know some people better than others and hence love them more. 
We no doubt would love others as well if we knew them. But we 
love where we recognize excellence. Jesus was a perfect judge of 
character and hence those whom he specially loved were especially 
worthy. We are not required to love our enemies as we do our 
friends. Jesus loved his enemies but not in the same sense or 
manner as he loved his friends. 

See the confidence this family had in Jesus. They simply 
apprised him of the fact that Lazarus was sick. They did not ask 
him to come and heal him. They could leave it all with him, 
knowing that he would do the right thing, and the best thing for 
them. 

This sickness was to be for the glory of God. The final re- 
sult would be life and not death, and Jesus would be glorified. 

Jesus did not hurry to go to Lazarus. One of the wonderful 
traits of Jesus was he was never in a hurry, yet always busy. 
Nothing disturbed his poise in all his work. He remained two 
days after he received the news. He said in verse 15 that he re- 
mained away to stimulate or test their faith. It is a mystery 
sometimes to us that our prayers are not immediately answered, 
but let us remember that the explanation will come later and will 
be satisfactory when it comes. Verse 4 seems to be a message 
that he sent to the sisters. 

Verse 5 comes in very significantly — "Jesus loved Martha and 
her sister and Lazarus. ' 7 As much as to say it was not indiffer- 
ence that kept him away. He delayed through love. He does 
things or allows them to be done in love, although at the times 
they may not so appear. ' ' Therefore. ' ' This is a very significant 
word. Because he loved them he remained away for a time. He 
seemed to ignore them. But it was only seeming. He loved them 
so much that he wanted to develop their faith. Sometimes in our 
grief God seems to have forgotten us, but it is only to gather us 
to his arms with greater mercies. (Isa. 54:7.) Verse 22 seems to 
show that it developed their faith, and it seemed at the same time 
to develop and bring out the skepticism of the Jews (Vs. 37). 
' ' Christ 's delays are the touch stones of spiritual life. ! ' The 



164 



COMMENTARY ON THE GOSPEL 



delay was necessary too, to establish beyond a doubt the fact of 
Lazarus' death. Enemies might have argued that he was not 
really dead. 

So Jesus, who was now at Bethabara in the province of Perea, 
after two days said to his disciples, ' ' Let us go into Judea again. ' ' 
It would take a day or two to get to Bethany, and so the four 
days were filled out. (Vs. 39.) 

But to go again into Judea was perilous. The Jews had just 
tried to kill him, the last time he was there (John 10:39). So 
his disciples try to dissuade him from going there. His reply 
was terse and epigrammatic, "Are there not twelve hours in the 
day?" The ancients divided the day from morning to until 
night into twelve hours, and these into four periods, each contain- 
ing three hours. The night was divided in the same way. While 
there is light we can walk without stumbling, for God has given 
light that we may see our way. Jesus was walking in the light 
his Father had given, and none of the Jews could do him harm 
or kill him until his life work was finished. If we walk in the 
light God has given us we are immortal until our work is done; 
and when our work is done we ought to be anxious to depart and 
be with Christ. 

"If a man walk in the night, he stumbleth. ' ' The wicked 
walk in darkness and hence they stumble. Jesus felt no hesitation 
to go to Judea for he was walking in the light — doing the divine 
will. Jesus had nearly finished the twelve hours of his day — his 
time allotted for redeeming the world. 

What condescension that Jesus should call mortals his friends! 
But so he does. He says here, 1 1 Our friend Lazarus sleepeth. ' ' 
Those are his friends to-day who obey him. (John 15:14.) 
Death is often likened to sleep. Lazarus was sleeping the sleep 
of death. 

The disciples misunderstood him, and said if he is only asleep, 
he will recover. Then Jesus laid aside figurative language and 
said plainly, "Lazarus is dead." Here we learn that when the 
Bible speaks of death as a sleep, it is using figurative language. 
Death is like sleep in several particulars. This exposes the error 
of the soul-sleeper. The disciples understood it at first as mean- 
ing soul-sleep until Jesus explained and spoke more clearly. 



ACCORDING TO ST. JOHN 



165 



Lazarus could hardly have died if Jesus had been present. 
There is no record of any human being dying in the presence of 
Jesus, while he was on earth. Death reigns in this world now 
because he is not here. ' ' There is a fitness in Christ being absent 
from the world while death reigns. Christ could not be present 
and see death strike down his friends without interposing. We 
never read that this enemy of mankind was permitted to exercise 
his power before the open face of the Son of God." (Ker.) 

We have in vs. 15 a statement by Jesus of the reason why 
miracles are given. The purpose is to strengthen the faith of 
those that believe and at the same time to leave his enemies no 
excuse for their unbelief. This is the use the Bible intends should 
be made of miracles. 

We have here an illustration of a follower of Jesus who still \ 
had the carnal mind. Thomas one of his disciples was called 
Didymus (the twin). We do not know anything more about the! 
other twin — whether he or she was dead or alive. Thomas here 
was very courageous. 'He saw no hope of Jesus escaping death 
at the hands of his enemies, but he loved Jesus so much that he 
was ready to go to Jerusalem and die with him. Noble Thomas! j 
Notwithstanding this love he had carnality. When Jesus was 
raised from the dead, Thomas was very slow to believe it, after all 
that Jesus had said about his resurrection. Jesus rebuked him 
for his feeble faith when he said, 11 Blessed are .hey that have 
not seen and yet have believed." (John 20:29 i He had the 
mixed state of Christians, who are not wholly sa: titled. He had 
love mixed with a tendency to doubt. Pentecost cured him. 

The body of Lazarus had been in the tomb now for four days — 
one day longer than Jesus himself lay there — when Jesus arrived 
at Bethany. 

We have here an incidental proof that John wrote his gospel, 
quite a long time after the events transpired. He says in verse 
18, "Now Bethany was nigh to Jerusalem." The use of "was" 
in the past tense instead of is indicates that Bethany had ceased 
to exist when John wrote his Gospel. "It thus indicates that he 
wrote his gospel some time after the destruction of Jerusalem, and 
when that city and its environs were laying waste." (Abbott.) 
It was fifteen furlongs — about two miles — from Jerusalem. 



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166 COMMENTARY ON THE GOSPEL 



The family of Lazarus were evidently of the higher classes, 
for we read that many Jews came out of Jerusalem to condole 
with them. Their visit of consolation provided witnesses to the 
miracle — some of them witnesses against their own inclination. 

The Jewish time for public mourning, for deceased friends, 
was thirty days : three for howling and weeping, seven for lamenta- 
tion and visits of condolence, and the other twenty for less demon- 
strative observances. It was anything but real comfort that these 
practices brought. But this family did not need Jewish comfort. 
They had a better comforter. "We may study with profit the 
tact Jesus used in leading these sisters on from the sorrow for a 
dead brother to teach them the precious doctrine of the resurrec- 
tion. 

In verse 20 John describes in a few words the character of 
these two women. His description harmonizes with Luke 's 
sketch of their characters. (Luke 10:30-42.) Martha was ener- 
getic and vigorous, while Mary was subdued and placid. The Re- 
vised Version modifies the phrase "Mary sat still" by rendering 
it 1 1 Mary still sat. ' ' Martha found or sought to find consolation 
in her activity. While Mary found comfort in her faith. At 
the time when she ' ' still sat ' ' Mary evidently had not heard of the 
arrival of Jesus. 

No doubt the two sisters had said and thought many times 
during the four days that if Jesus had been there their brother 
would not have died. They said it twice after he arrived. (Vs. 
21 and 32.) What faith they had in Jesus! 

Martha must have known about the raising of the daughter 
of Jairus and the widow's son. This would give her hope of the 
resurrection of her brother and so she said, ' 1 What soever thou 
wilt ask of God, he will give thee." 

In order to bring out the expression of her faith Jesus said 
to her, "Thy brother shall rise again." The majority of and 
best of the Jews believed in the resurrection of the body "at the 
last day. ' ' If their belief had been wrong Jesus would have cor- 
rected it. So Martha voices the general belief of the Jews when 
she said, "I know that he shall rise again." 

Jesus then states the great central truth of the whole conversa- 
tion — that he is the Eesurrection and the life. He is more than 



ACCORDING TO ST. JOHN 



167 



the resurrection. He is the life. He puts his own life into dead 
souls. This is soul resurrection. There are two resurrections one 
of the body at the last day and one of the soul rising from sin, 
that may take place any day that we really believe in Jesus. If 
we keep these two distinctions in view we shall be able to under- 
stand verse 25. The physical and spiritual resurrections are both 
referred to by Jesus, because the resurrection of Lazarus was a 
symbol or parable of the resurrection of the soul (or salvation) 
from the death of sin. 

It was an act of heroic faith, that under the shadow of her 
great loss she could firmly declare her faith in Jesus Christ and 
his power to raise the dead. The same glorious faith supports 
the Christian in this age as he lays away his dead. 

Does not Jesus come and call for us as Martha said he did for 
Mary (Ys. 28) in Lours of sorrow? Does he not say to us, "Come 
unto me all ye that labor and are heavy laden and I will give you 
rest?" "We may all like Martha tell our sorrowful friends of a 
Master near at hand, that can banish our heart ache. He takes 
our friends that we may find consolation in him. 

As soon as Mary heard that Jesus was come, she arose and 
went forth to meet him. The sympathizing Jews followed her 
supposing she was going to the tomb. "When she met Jesus she 
fell at his feet, with the oft repeated words, "Lord if thou hadst 
been here my brother had not died. ' ' 

Jesus groaned in spirit. The correct translation is, "he was 
indignant." There are two theories explaining his indignation 
based on the previous clause, 1 ' The Jews also weeping. ' ' He was 
indignant at the artificial, affected grief of these his enemies, 
who questioned his ability to raise the dead (Vs. 37) and who 
after the miracle used it against him (Vs. 40), and tried to kill 
Lazarus (John 12:10), whom they were now shedding tears 
over. Another theory for the reason for his indignation is that 
he was indignant at death, which caused so much sorrow then and 
all through the ages. We see no reason why both may not be the 
causes. He was no doubt indignant at these hypocritical Jews 
and at death, who had dared to seize his beloved friend. Both 
these hypocrites and death were of the devil. We sometimes see 



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COMMENTARY ON THE GOSPEL 



performances at modern funerals just as much provocatire of 
righteous indignation. 

Here comes in the shortest verse in the Bible. 1 1 Jesus wept. ' ' 
It contains but two words, but it is packed with meaning. It 
teaches that he was man as well as God. 

The sorrow of mortals pierced the heart of Jesus. Thank 
God! He is still touched with human sorrow. (Heb. 4:15.) He 
wept not because Lazarus was dead, for he would soon raise him, 
but he was touched with sympathy for the two sisters* " Chris- 
tianity knows of no dead stoicism ; it knows of a regulating but of 
no repression of the natural affections; on the contrary it bids 
us weep with them that weep; and in the beautiful words of 
Leighton, that 'seek not to dry altogther the stream but to 
bound it, and keep it within banks.' " (Trench.) 

"The Son of God in tears 
The wondering angels see 
Be thou astonished, O, my soul! 
He shed those tears for thee." 

We read of but one other occasion where he wept. It was 
over Jerusalem. (Luke 19:41.) 

Little did the sisters know how this story would touch the 
hearts of millions in future years, and bring them comfort. No 
one has a grief hallowed by the blessing of Jesus, without directly 
or indirectly blessing the world. 

This sympathy of Jesus drew out the wonder of some of the 
Jews causing them to exclaim, ' ' Behold how he loved him ! ' ' We 
ought to love Jesus so much as to make the world wonder. It 
was so in the experience of the early church. They loved Jesus 
and Jesus loved them so much that men were amazed. 

Sometimes there is great force in one little word. It is 
especially the case here in the word and in verse 37. The Re- 
vised Version translates it but, which gives great force to the suc- 
ceeding words. It means that some of the Jews were more candid 
than the others, and remarked upon the great love that Jesus 
manifested for Lazarus, "but" some of them were not so dis- 
posed. "But" some of them said, "Could not this man which 



ACCORDING TO ST. JOHN 



169 



opened the eyes of the blind, have caused that even this man 
should not have died?" This was a miserable eavil — a sneer — at 
Jesus. 

Notice then the significance of the next verse ' ' Jesus, therefore 
again indignant," now went to the tomb. There was a great 
stone at the mouth and blocking the entrance, standing between 
Jesus and the dead Lazarus. 

Jesus would not roll away the stone by divine power when it 
could be accomplished by the human, God never does for man 
what he can do for himself. So he commanded ' ' Take ye away 
the stone." As this, like all the recorded miracles of Jesus is 
a parable of salvation, it is profitable for us to note how the sal- 
vation of the soul is here illustrated. We see first the part man 
has in the regeneration of those who are dead in trespasses and 
sins. We are to take away all things in our power, that keep 
the unconverted from coming to Christ. It may be we need to 
make restitution or confession in order to do this. God can be 
hindered by our attitude and sinners can hide behind things that 
are not right in us. It may be lack of sympathy or unbelief on 
our part, as it was in the case of Martha, who said, "He hath 
been dead four days. ' ' She looked at the matter from the human 
standpoint. The sinners we want to see saved may be as hopeless 
cases as was Lazarus. Unbelief often hinders revivals of the 
work of God. 

How good the Lord is so often, to call to our remembrance 
his own promises that are well known to us, but we have not kept 
in mind. What a comfort we sometimes get out of a promise that 
hitherto has had perhaps little meaning to us! How bright all 
of a sudden it shines out and impresses us. We believe it is the 
Spirit flashing it on our consciences to help and comfort us, just 
as now Jesus recalls to the remembrance of Martha a promise 
uttered previously, ' 1 Said I not unto thee, if thou wouldest believe, 
thou shouldest see the glory of God?" Many people want to see 
the glory of God first and believe afterwards. We hear them say- 
ingj "I do not see," or "I do not feel," etc., when they have 
not believed at all. 

Then their faith blossomed forth into action. They took away 



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the stone. Genuine faith is the most practical thing in the world. 
It manifests itself in obedience. And right in the face of the 
caviling Jews — his enemies, he again asserts his divinity by 
calling God his Father, saying, ' ' Father, I thank thee that thou 
hast heard me." He knew his prayer had been answered. So 
may we have like confidence. Jesus publicly thanked God for 
answered prayer for the benefit of the bystanders. We ought 
to publicly thank God for answered prayer, Public praise and 
thanksgiving are for two purposes: to glorify God and to en- 
courage others to glorify him. We may thus be preaching and 
praising at the same time. 

Jesus told his Father, ' ' I knew that thou hearest me always. ' ' 
It is not too much to say that believers may come to the same 
place of experience where they can say the same thing. John 
says the same thing. (1 John 3:21-22.) He tells us in verse 41 
why he spoke as he did in verse 41. It was to produce faith in 
the people that stood by. Now we know why this miracle was 
performed (and the other miracles). It was to give honest can- 
did minds sufficient basis on which to ground their faith. 

It was something unusual for Jesus to speak in a loud voice. 
The prophet had said of his general demeanor, "He shall not 
strive or cry aloud, neither shall his voice be heard in the streets. ' ' 
Here out of his ordinary method he cried with a loud voice as if 
the spirit of Lazarus were a great way off and had to be re-called. 
Only on special occasions did he thus call. (John 7:37.) He will 
cry again, and his voice will pierce all the graves. (Eev. 1:15; 
John 5:28, 29; 1 Thess. 4:16.) No doubt the last trump spoken 
of by Paul (1 Thess. 4:16) is the voice of Jesus. There was no 
gradual response by Lazarus. It was immediate. The spiritual 
resurrection of souls is immediate also. Study Collossians 3:1 
in connection with this passage. As quickly as the light flashes 
forth when the electric button is touched, so quickly did Lazarus 
come into life. 

But he was still bound hand and foot with the grave clothes. 
He had life and could go through many of the movements of life 
and yet was impeded to some extent by the grave clothes. This is 
similar to a man who has been regenerated and yet is hindered by 



ACCOKDING TO ST. JOHN 



171 



the grave clothes of carnality. The regenerated man has life 
and yet it fails to be abundant in its expression because of the 
carnal mind. Paul tells us what these expressions of carnality 
are, in Coll. 3:1-6. There are people that can not walk the ways 
of God or see clearly because of these bandages of inbred sin. 

' ' Loose him and let him go. ' ' This is the object of all holiness 
work. It is to set Christians entirely free. (We shall see this 
again in John 13:14.) As Jesus would not do men's work in roll- 
ing away the stone (type of human effort in the salvation of 
souls) so now he expects us to help each other to liberty from sin 
while he strengthens and confirms the new life that he has 
implanted. To show that our interpretation is scriptural we give 
some interpretations of others, who, while rejecting the Wesleyan 
doctrine of holiness are candid in acknowledging some kind of a 
second work or crisis of experience. ' ' This is a blessed work 
which the Lord permits us to do, that of loosing the grave clothes 
and napkins of his awakened ones." (Blesser.) "We can aid in 
their perfect liberation when the divine voice has called them from 
the sleep of death." Lazarus outside the grave represents not 
an awakened sinner, but one already alive — a child of God, one who 
has spiritual life. The loosing is help afforded a young convert 
in seeking entire sanctification; and the greatest need of the 
young convert is the eradication of depravity. Let us not be 
satisfied with being alive from the dead. Let us be free. 

The physical resurrection of Lazarus was not final. He had 
to die again. A legend says he was never seen to smile again, 
because he had to come back to this world. It also says that he 
was thirty years old at this time and lived thirty more years. 
Curiosity would fain have Lazarus describe his experience during 
these four days, but it has never been given. An impostor in 
writing of Lazarus would surely have had him tell of those days. 
We shall all of us know soon enough what the future life is. 
' ' Jesus Christ, ' ' says Quesnel, i 1 omitted nothing to save this 
dead man; he underwent the fatigue of a journey, he wept, he 
prayed, he groaned, he cried with a loud voice and commanded 
the dead to come forth. " ' 1 What ought not a minister to do 
to raise a soul long dead in trespasses and sins?" (Clarke.) 



172 COMMENTARY ON THE GOSPEL 



THE OPPOSITION OE WORLDLY CHURCHMEN TO HOLI- 
NESS IS BECAUSE IT REBUKES THEM. Vs. 45-57. 

45 Then many of the Jews which came to Mary, and had seen 
the things which Jesus did, believed on him. 

46 But some of them went their ways to the Pharisees, and 
told them what things Jesus had done. 

47 Then gathered the chief priests and the Pharisees a council, 
and said, What do we? for this man doeth many miracles. 

48 If we let him thus alone, all men will believe on him : and 
the Romans shall come and take away both our place and nation. 

49 And one of them, named Caiaphas, being the high priest that 
same year, said unto them, Ye know nothing at all. 

50 Nor consider that it is expedient for us, that one man should 
die for the people, and that the whole nation perish not. 

51 And this spake he not of himself : but being high priest that 
year, he prophesied that Jesus should die for that nation ; 

52 And not for that nation only, but that also he should gather 
together in one the children of God that were scattered abroad. 

53 Then from that day forth they took counsel together for to 
put him to death. 

54 Jesus therefore walked no more openly among the Jews ; but 
went thence unto a country near to the wilderness, into a city called 
Ephraim, and there continued with his disciples. 

55 And the Jews' passover was nigh at hand : and many went 
out of the country up to Jerusalem before the passover, to purify 
themselves. 

56 Then sought they for Jesus, and spake among themselves, 
as they stood in the temple, What think ye, that he will not come to 

the feast? 

57 Now both the chief priests and the Pharisees had given a 
commandment, that, if any man knew where he were, he should 
shew it, that they might take him. 

Jesus said the sickness of Lazarus was for the purpose of 
glorifying God, and so it proved to be for many of the Jews 
believed on Jesus because of the miracle. 

But on the other hand others were enraged. Thus it is ever 
with the Gospel. It is a savor of life unto life or of death unto 
death. Some tell us that if we preached holiness the right way, 
everyone will be pleased. Not so, even the miracles performed 
by Jesus himself did not please everybody. Jesus had said in 
connection with another Lazurus (Luke 16:31) "If they hear 
not Moses * * * neither will they be persuaded though one 



ACCORDING TO ST. JOHN 



173 



rose from the dead," and we see the piinr : ple verified here in 
the resurrection of Lazarus. 

Now the enemies of Jesus are in a desperate state surely. 
Something must be done. The question with them was what 
shall we do? This man's power and influence are constantly 
increasing. Notice, they do not attempt to deny the miracle. 
How desperately wicked is the human heart — to acknowledge the 
miracle and fight the truth it proved. And see how absurd their 
excuse. They said the Eomans will come. They pretended that 
Jesus would get so popular that great multitudes would follow 
him and thus arouse the jealousy of the Eomans, when really 
they were ready any time when a Messiah came (who suited 
their ideas), to join his standard and help drive out the Eomans. 
It shows the weakness of the excuses that people offer against 
the truth. The Eomans did finally take away their city. But 
if they had yielded to the claims of the gentle Jesus, their city 
would have remained until this day. 

Then Caiaphas, the high priest, uttered a prophecy, far beyond 
his own understanding. Divine power speaks through him as it 
did through Balaam of old. God sometimes speaks through a 
degenerate ministry. He prophesied that Jesus should die for the 
whole nation. 

From that day forth, carrying out the suggestive prophecy 
of the high priest the council sought to put Jesus to death. 

From that time forth until his triumphal entry into Jerusalem, 
Jesus retired to a city called Ephraim. (2 Chron. 13:19.) Dr. 
Eobinson thinks it the same as Ophrah mentioned in Josh. 18:23; 

1 Sam. 13:17. It was about twenty miles northwest of Jerusalem 
and five or six east of Bethel. 

It was now time for the Passover and many Jews went up 
to Jerusalem to purify themselves before the Passover. (See 

2 Chron. 30:13-20.) The disciples evidently bathed before the 
Passover. (See John 13:10.) This was the custom before all 
feasts and sacrifices. (See Deut. 21:16; Leviticus chapter twelve, 
thirteen, fourteen and fifteen. Exodus 30:17-21.) There was 
now the great inquiry among them, Do you think he will come to 



174 



COMMENTARY ON THE GOSPEL 



the feast? So we see that the resurrection of Lazarus had moved 
them more than ever. 

In spite of the opposition of the Sanhedrim, he entered the 
city in triumph (John 12:12-19) amid the acclamations of the 
people. Man can not thwart the councils of God. 



CHAPTER XII. 



CONDITION OF A HOLINESS-REJECTING CHURCH. 

Holy Hearts Give the Best to Jesus. Vs. 1-11. Holiness is Popu- 
lar Until Comes the Offence of the Cross. Vs. 12-18. The 
Non-Professing Candid World are Attracted by Holiness. Vs. 
19-23. Holiness Means Death to the Self-Life. Vs. 24-33. 
Unscriptural Notions of Holiness Exposed. Vs. 34-36. Un- 
belief and Opposition to Holiness Must be Expected Accord- 
ing to Prophecy. Vs. 37-41. The Reason That Many do Not 
Espouse and Advocate Holiness. Vs. 42-50. 

HOLY HEARTS GIVE THEIR BEST TO JESUS. Vs. 1-11. 

1 Then Jesus six days before the passover came to Bethany, 
where Lazarus was which had been dead, whom he raised from the 
dead. 

2 There they made him a supper ; and Martha served : but 
Lazarus was one of them that sat at the table with him. 

3 Then took Mary a pound of ointment of spikenard, very costly, 
and anointed the feet of Jesus, and wiped his feet with her hair : 
and the house was filled with the odour of the ointment. 

4 Then saith one of his disciples, Judas Iscariot, Simon's son, 
which should betray him, 

5 Why was not this ointment sold for three hundred pence, and 
given to the poor? 

6 This he said, not that he cared for the poor ; but because he 
was a thief, and had the bag, and bare what was put therein. 

7 Then said Jesus, Let her alone : against the day of my bury- 
ing hath she kept this. 

8 For the poor always ye have with you ; but me ye have not 
always. 

9 Much people of the Jews therefore knew that he was there : 
and they came not for Jesus' sake only, but that they might see 
Lazarus also, whom he had raised from the dead. 

10 But the chief priests consulted that they might put Lazarus 
also to death ; 

11 Because that by reason of him many of the Jews went away, 
and believed on Jesus. 



175 



176 COMMENT AEY ON THE GOSPEL 



The resurrection of Lazarus evidently suggested to John that 
he narrate a striking incident that took place a little later, at 
the home of Lazarus, Mary and Martha in Bethany. Six days 
before the Passover on his way to Jerusalem Jesus came to this 
Christian home. The resurrection of Lazarus was no myth, for 
Lazarus was at home alive, and well. They gave Jesus an honor- 
ary supper. Matthew and Mark give us quite an extended account 
of the supper. (Matt. 26:6; Mark 14:3-9.) This was not the 
same event as that mentioned in Luke 7:36-50 and has nothing 
whatsoever to do with that transaction. 

It will be seen from this account that Martha was a very 
energetic woman, as she is represented also by the other writers. 
This is one of the undersigned coincidences of the New Testa- 
ment. This feast was given by Simon, the leper, who was prob- 
ably the father of Lazarus, Mary and Martha. Of course he was 
a cured leper. (No doubt cured by Jesus.) Uncured lepers were 
not permitted to come near other people. Jesus was not an 
austere man. He delighted in social converse with his friends 
and accepted hospitality, from strangers. (See Luke 7:35-50.) 

While Martha, true to her natural disposition was busy with 
the household affairs, Mary, who was of a quiet passive nature 
meditated until the fire of love so burned that she could no longer 
restrain herself, but arose and taking a box of very costly ointment 
came up behind him and breaking it poured it first on his head and 
then on his feet and as if unconscious of the presence of the rest 
of the company wiped his feet with her hair. The possession of 
that ointment shows that the family were in good circumstances. 
The ointment was the most costly of those times. It was made 
of a rare plant that grew in India. A pound of it was worth 
forty dollars in our money. Matthew and Mark say she had it 
in an alabaster box. It was fashioned probably like a modern 
bottle. Love gives its best to the one loved, and the expression 
of true love far from being wasteful is one of the most precious 
things of human existence. Like true charity it blesses the giver 
as well as the receiver. The fragrance of the ointment pervaded 
the house and was soon a thing of the past. But the fragrance 
of that spontaneous act of love still fills the world and will 
remain as long as the world stands. Acts of love for Jesus not 



ACCORDING TO ST. JOHN 



177 



only enrich our own hearts but their influence lasts forever. 
"Now abideth faith, hope, love, but the greatest of these is love." 

Those who object to offerings for Jesus to-day in carrying 
his gospel to the ends of the earth are in bad company. They 
are like Judas who said, ' ' "Why was not this ointment sold for 
three pence and given to the poor?" This was apparently a 
very plausible objection, but it was only throwing dust in the 
eyes to conceal his real motive. Judas was condemned by the 
expression of a real love for Jesus, which he himself did not 
have. How often men object to truth, but conceal their real 
motive. This is the real cause of much of the objection men 
make to holiness. They are condemned by it. We see in the 
objection of Judas the fatherhood of the objection to Foreign 
Missions. The plausible excuse is because there is so much to 
be done for the poor at home. The real reason usually is that 
the objectors do not wish to do much for God's cause either at 
home or abroad. 

The Gospel aims at something more than feeding the poor. 
It aims at so saving the poor that they shall become self-support- 
ing, having been saved from their sins. The great proportion 
of poverty in America is caused by sin. The best friends of 
the poor are the friends of Jesus. It is a sad fact to-day that 
more is said about sociology than salvation; more stress is being 
made by many preachers and churches upon our duties to man 
than upon our duties to God. 

So John tells us the real objection of Judas. "He was a 
thief and had the bag." It seems by this that Jesus and the 
disciples had a treasury, and that they gave even out of their 
poverty to the poor. (John 13:29 shows that Jesus and the 
disciples had a regular habit of giving, for when Judas went 
out, at that time, he went to do one of two customary things, 
one of which was giving to the poor.) Here is the first idea of 
a church fund and systematic benevolence. The question has 
been raised, Why did Jesus choose Judas to carry the bag. We 
do not know that he chose him treasurer. Perhaps he was the 
choice of the disciples. Or if Jesus chose him it was when he 
was good, and because of his superior financial ability. He was 
all right until he yielded to his wicked covetous disposition and 



178 



COMMENTARY ON THE GOSPEL 



stole. Judas was angry • inbred sin got the mastery of him. 
How many have backsliden right here. An unsanctified Christian 
has a tempting disposition in his heart and the devil on the 
outside — a two-fold source of temptation. It was the turning 
point in the life of Judas. It is noticeable that the only disciple 
that made shipwreck of his faith was Judas, who was infected 
with the love of money. After all the solemn warnings of the 
Bible against covetousness, how few warnings are given against 
it by the modern pulpit. The Eevised Version has a different 
translation of the phrase ' ' And bare what was put therein. ' ' 
It renders it ' 1 Took away what was put therein. ' ' He stole from 
the bag. Pious Quesnel says very aptly, ' 1 Christ trusts a thief 
with his money, because he sets no value upon it; but he keeps 
souls in his own custody, and redeems them with his own blood, 
because having received them of his Father, he values them more 
than all the world besides. He suffers his money to be stolen 
from him, but never his sheep." 

Jesus took the part of the censured Mary. He always takes 
the part of his misunderstood unjustly censured followers. He 
said, "Let her alone, suffer her to keep it against the day of my 
burying." (Rev. Ver.) How calmly he spoke of his approaching 
death. If Mary had not performed the task then as an expres- 
sion of her love, she never would for he was soon to be crucified. 
After his burial when the other women went to embalm his body 
he had arisen. It was too late. (Luke 24:1-2.) Let us give our 
friends their bouquets while they are alive. It may be too late 
when they are dead. Such offerings will do them no good then. 
Mary prophetically anointed him for his burial. Like Caiaphas 
(John 11:49-52) she did more than she knew. Mary had to 
endure considerable criticism from Martha and the disciples, but 
she remained the same sweet character through it all. 

Mark adds that Jesus said, "She hath done a good work." 
Far from deserving censure, she deserved praise. They could 
help the poor any time, for there are always poor people in the 
land. But Jesus would soon be gone. 

The common people (Rev. Ver.) of the Jews now came when 
they learned that Jesus was there. They came, not merely to see 
Jesus, but out of curiosity to see Lazarus. They were much 



ACCORDING TO ST. JOHN 



179 



like those people of to-day who run after signs, wonders and 
manifestations more than to see Jesus. 

Now the consternation of the chief priests increased. The 
more they opposed Jesus, the more the people accepted his teach- 
ings. In their extremity they sought to put Lazarus to death, to 
stop the common people from coming to see Lazarus and then 
believing. The rich man in hell told Abraham that if Lazarus 
(Luke 16:31) should rise from the dead his brethren would 
believe. But here was another Lazarus, who did arise from the 
dead and yet it failed to convince the enemies of Jesus. Car- 
nality always hates true witnesses for Jesus. Hence, the great 
opposition to holiness. The great efficacy of testimony in spread- 
ing the truth is seen in the fact that by seeing Lazarus many 
believed. 

HOLINESS IS POPULAR UNTIL COMES THE OFFENCE 
OF THE CROSS. Vs. 12-18. 

12 On the next day much people that were come to the feast, 
when they heard that Jesus was coming to Jerusalem, 

13 Took branches of palm trees and went forth to meet him, and 
cried, Hosanna : Blessed is the King of Israel that cometh in the 
name of the Lord. 

14 And Jesus, when he had found a young ass, sat thereon ; 
as it is written. 

15 Fear not, daughter of Sion, behold, thy King cometh, sitting 
on an ass's colt. 

16 These things understood not his disciples at the first ; but 
when Jesus was glorified, then remembered they that these things were 
written of him, and that they had done these things unto him. 

17 The people therefore that was with him when he called 
Lazarus out of his grave, and raised him from the dead, bare record. 

18 For this cause the people also met him, for that they heard 
that he had done this miracle. 

And now in spite of their efforts to take him, not only did 
many believe on him but he had eluded all their efforts and 
actually was soon to ride in triumph into the city of Jerusalem. 
They could not touch him until his hour had come. It was 
Passover time. Josephus estimates that three millions of Jews, 
attended Jerusalem on these occasions. The roads were lined 
with the pilgrims from all over the known world. A great com- 



180 COMMENTARY ON THE GOSPEL 



party, who knew he was coming, came forth from the city to meet 
him, which with those accompanying him from Bethany made 
a great multitude. They believed him to be the long expected 
Messiah. 

Jesus determined to enter the royal city of his father David 
in triumph and so he allowed his enthusiastic followers to express 
their praises. Hitherto he had kept in retirement but now 
something was due the kingdom which he represented. 

So the multitudes cut down the branches of palm trees, tokens 
of victory and went forth to meet him, waving these over his 
head and shouting, "Hosannah. Blessed is he that cometh in 
the name of the Lord. ' ' This was a quotation or recitation of 
Psalms 118:25-26. What shouting and rejoicing there must 
have been from these thousands of hearts and voices. It must 
have swelled out on the startled air like a great Niagara. 

Luke tells us (Luke 19:30) that Jesus sent his disciples into 
one of the villages near by, to procure a colt of an ass to ride 
upon into the city. The ass was a symbol of peace. Animals 
like the colt, hitherto unused were reserved by the Jews for 
sacred purposes. Jesus came not on a horse but on this symbol 
of peace as king of peace riding into his own capital city, pro- 
claiming himself, Messiah. The Jews did not see the symbolism, 
although it fulfilled the saying of the prophet, Zechariah. (Zech. 
9:9.) Nor did his own disciples see it until afterwards. 

But this enthusiasm on the part of the people was only tem- 
porary ; within a week they were crying ' ' Crucify him. ' ' Human 
popularity is very fickle and capricious. By tracing the history 
of Jesus and that of the holiness movement in any place, or 
country a parallelism may be seen all along, because Jesus was 
the pattern man, the absolutely holy being. And any person, 
persons, association of individuals or church that is like Jesus, 
is receiving the same treatment. The holier we are the more 
we shall be treated like Jesus. Sometimes he was popular. Some- 
times he was not. 

The rage of his enemies becomes more and more bitter. Their 
jealousy increased because he was getting hold of the common 
people and they were correspondingly losing their hold upon them. 
This was the secret of their bitter opposition and hatred from 



ACCORDING TO ST. JOHN 



181 



the start. The fuller account of his triumphal entrance into 
Jerusalem is given by Matthew and Luke. 

THE NON-PROFESSING, CANDID WORLD ARE 
ATTRACTED BY HOLINESS. Ys. 19-23. 

19 The Pharisees therefore said among themselves, Perceive ye 
how ye prevail nothing? behold, the world is gone after him. 

20 And there were certain Greeks among them, that came up to 
worship at the feast : 

21 The same came therefore to Philip, which was of Bethsaida 
of Galilee, and desired him saying. Sir, we would see Jesus. 

22 Philip cometh and telleth Andrew: and again Andrew and 
Philip tell Jesus. 

23 And Jesus answered them, saying, The hour is come, that the 
Son of man should be glorified. 

Jesus a very few times came in contact with the Gentile world. 
The Syrophoenician woman, the woman at the well of Samaria 
and the centurion whose servant he healed, with these Greeks 
are the only instances. His great mission while on earth was to 
the church — "the lost sheep of the house of Israel" (Matt. 
15:24), as he expressed it, were the object of his mission. 

We now behold an amazing contrast. While the leaders of 
his church are rejecting him and laying plans to kill him there 
were certain heathen — Greeks — who had come up to the feast, 
who desired to see him. "Childeans from the East had sought 
his cradle; these Greeks from the West came to his cross." 
(Farrar.) What a contrast is seen here. Those who were 
nearest and had most light reject, while strangers from far seek 
him. These were the first instalments of those who were to be 
the church of the Gentiles. These Gentiles mingled in greater 
or less numbers with the Jewish pilgrims on their way to the 
Passover. Such Gentiles as the centurion (Luke 7:5), Cornelius, 
and the Eunuch show us that there was a devout class of Gentiles 
in those days. Gesh^rd says very beautifully, 1 ' just as the setting 
sun throws the most brilliant rays, illuminating the horizon far 
and wide, so the glory which beamed forth from the Lord, 
while standing on the threshold of death, was so marvellously 



182 



COMMENTARY ON THE GOSPEL 



beautiful that a desire to see him was awakened even in Gentiles, 
who were from far." 

These Greeks came to Philip and requested /n introduction 
to Jesus. Philip and Andrew are both Greek names. This seems 
to account for their coming to Philip. It looks as if Philip 
hardly dared to go alone to Jesus with these Greeks, so he asked 
Andrew to go with him. This would indicate the deep reverence 
they had for Jesus. 

Jesus replied tlpt the time had come when he was to be 
glorified. He calls his approaching crucifixion his glorification, 
and the appearance of these Greeks was one of the tokens that 
the hour had come when he was to be crucified for the salvation 
of all nations. Very seldom did Jesus tell what was passing in 
his mind. But here he tells it. The hour had come. The church 
he came to save had rejected him. Gentiles were eager for him. 
The time was at hand, now to give himself for the honest- 
hearted heathen world who felt their need of him. 

HOLINESS MEANS DEATH TO THE SELF-LIFE. Vs. 24-33. 

24 Verily, verily, I say unto you. Except a corn of wheat fall into 
the ground and die, it abideth alone : but if it die, it bringeth forth 
much fruit. 

25 He that loveth bis life sball lose it : and he that batetb bis 
life in tbis world sball keep it unto life eternal. 

26 If any man serve me, let bim follow me ; and wbere I am, 
tbere sball also my servant be : if any man serve me, him will 
my Fatber bonour. 

27 Now is my soul troubled: and what sball I say? Fatber, 
save me from tbis hour : but for this cause came I unto this hour. 

28 Father, glorify thy name. Then came there a voice from 
heaven, saying, I have both glorified it. and will glorify it again. 

29 The people therefore, that stood by, and heard it, said that 
it thundered : others said, An angel spake to bim. 

30 Jesus answered and said, This voice came not because of 
me, but for your sakes. 

31 Now is the judgment of this world : now shall the prince 
of tbis world , be cast out. 

32 And I, if I be lifted up from the earth, will draw all men 
unto me. 

33 This he said, signifying what death he should die. 



ACCORDING TO ST. JOHX 



183 



He looked upon ^ great harvest of souls soon to be gathered 
from the Gentiles. But before that harvest could be realized 
he as the seed corn of that harvest must die. He likens himself 
to corn. Wesley says, ' ' He singles out, from among so many 
thousands of seeds, almost the only one that dies in the earth, 
and which therefore was an exceeding proper similitude, peculi- 
arly adapted to the uses of it. The like is not to be found in 
any other grain except millet and the large bean. ' ' His death 
was to be the condition of their reception of gospel privileges. 
After that, tiey and all Gentiles would be received. Life must 
come out of his death. He hereby lays down the great principle 
of spiritual life and progress — crucifixion for the benefit of 
others, as well as of ourselves. Xobody is blessed except at the 
expense of someone else. 

What is true of Jesus is also true of us his members — his 
followers. We must learn self denial — self crucifixion — for the 
good of men and the building of the kingdom of Jesus. We are 
thus to fill up the measure of his suffering left behind by a sacri- 
fice for others. The selfish man ^bideth alone. He who is 
trying to save his life, fearful lest he shall be hurt in his sacri- 
fice for the building of God's kingdom has lost his spiritual life, 
if he had any to lose. The re£l cause of God prospers only when 
some one is giving himself for it. When the church and ministry 
are living a life of ease and luxury the cause always declines. 

"He that hateth his life in this world shall keep it." The 
man who is really shaping his life with reference to the life to 
come, acts as if he hated his life in this world; and as far as 
the life that worldlings are living, he does hate that. If a 
man cultivates his intellectual, social, or financial life among men 
to the neglect of his soul's benefit, he will lose his soul. 

WhAt then was his message and answer to the seeking Greeks? 
It is in verse 28, "If any man serve me let him follow me," 
etc. If they had come as Xicodemus did, for a secret interview, 
it would not amount to anything, unless they were willing to 
follow him through his humiliation, and not reject him because 
he was a crucified Jew, as his own countrymen did a few days 
later. If we are going to follow Jesus, we must go to Calvary 
and have the old carnal nature crucified. If we are not ready for 



184 COMMENTARY ON THE GOSPEL 



a life of self-renunciation and self-abandonment, we are not the 
followers of Christ, nor shall we receive the reward of the world 
to come. This is also the condition of bearing much fruit in this 
world. Some people wonder why they are not as successful as 
others who with less talent are having more fruit. The reason 
is, they have not really consented to die to self. But did anyone 
ever live that way? Yes. The ancient Christians counted not 
their lives dear unto them to the death. They took joyfully the 
spoiling of their goods knowing that in heaven they should receive 
an enduring inheritance. 

"Now is my soul troubled." Here we get light on the nature 
of holiness. The sinless Jesus had trouble, as nature shrank from 
the approaching horrors of Gethsemane and Calvary. He was not 
a stoic, his sufferings were real. But while nature shrank back 
from that law of self-preservation which is a part of us, a holy 
heart declared that the will of the Lord must be done. The 
experience of holiness does not save from sorrow or trouble, or 
pain. Although some have so supposed. He determinedly 
declared ' ' For this cause come I unto this hour. ' ' He prayed 
the same prayer virtually as in Gethsemane, ' ' Father save me 
from this hour." Brown says, "His recoil is not from subjection 
to his Father's will; but it shows how tremendous a self-sacrifice 
that obedience involved. ' ' 

There are moments of anguish to even a holy soul, while at 
the same time there is no desire to draw back from duty. It was 
a purely physical shrinking, as the word "soul" in verse 27 
refers to the lower nature of the physical organism. "His holi- 
ness was also a human holiness ; for it was realized at every 
moment, only at the cost of a struggle, though renouncing lawful 
enjoyment and the victory over the no less awful dread of pain. 
This holiness is so human that it is to pass into us and become 
ours." (John 17:19.) (Godet.) 

1 ' Father glorify thy name. ' ' He saw the fiery trial approach- 
ing, but could say this from the depths of his soul. We shall, 
like him, our leader have our fiery trial, but if like him, the 
corn of wheat is dead we can be willing and desirous to have the 
name of God glorified. When Jesus was lifted up on the cross 
as Archbishop Hare says, "Then was shown forth the glory of 



ACCORDING TO ST. JOHN 



185 



God's holiness. Then was shown forth the glory of God's mercy. 
Then was shown forth the glory of God's righteousness. Then 
was shown forth the glory of God's love." 

To this prayer of supreme consecration and self-renunciation 
came the immediate response from heaven of a voice. God always 
responds in some manner to real consecration and self -abandon- 
ment. The voice from heaven declared, "I have both glorified 
it and will glorify it again." This makes three times that a 
voice from heaven confirmed the acts and words of Jesus. (See 
Matt. 3:17 and 17:5.) 

How differently people hear. And it all depends on what 
we are as to what we hear. ' ' The meaning of the voice was only 
perceived by each in proportion to his spiritual intelligence. Thus 
a wild beast only perceives a sound in the human voice; the 
trained animal discoveres a meaning — a command, for example, 
which it immediately obeys; man alone discerns therein a 
thought." It is often true in a religious assembly. When 
people voice the utterances of the indwelling Spirit, unspiritual 
people hear only noise and confusion. Spiritual people feel the 
thought of the Spirit vibrating in their inner consciences. So 
some in the sound from heaven, only heard a sound, and called 
it thunder. Others thought it an angel, but Jesus recognized his 
Father's voice. 

Jesus said the voice was not for his sake but for the sake of 
those who believed him — to confirm their faith. It would have 
been no evidence to those, who had hardened their hearts. God 
gives evidences to confirm the faith of the candid. He lets the 
hardened alone. Of what use would this voice be to those, who 
only thought it thundered. 

The crisis of the world (here translated judgment) he says 
had come. That week was the turning point in history. All the 
preparation of four thousand years centered upon these Passover 
days. Now was to be the offering of the Lamb slain from before 
the foundation of the world. Now began the series of events that 
meant the dethronement of Satan, for this was the ultimate 
object of the Atonement. Jesus views the work as already 
accomplished, because the atonement is the last grand step that 
insures the downfall of Satan. He had already been cast out of 



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COMMENTAEY ON THE GOSPEL 



heaven (Luke 10:18). From henceforth the work of casting 
him out of men's hearts was to begin, and go on until he was 
cast into the bottomless pit. Here we have taught that the 
conquest of Satan and sin is a fact absolutely certain of fulfill- 
ment. 

There is a good deal of significance in the word ''if" in 
verse 32. It shows that he could still refuse the cross and refuse 
to be lifted up on it, if he saw fit. His death was not compulsory. 
Some have seen in the phrase "If I be lifted up" a reference 
to his posture on the cross. But it means even more. His suffer- 
ing for the world was an exaltation of honor, by which the corn 
of wheat was to produce a bountiful harvest. His crucifixion 
was his glory and honor, although the world thought it a great 
disgrace. (Phil. 2:9.) His self sacrifice is the greatest attract- 
ing power in the world. How weak is that theology that attempts 
to read universal, unconditional salvation into this verse! The 
simple fact is that his humiliation, which to these Greeks might 
seem a condemnation of his claiming to be the Messiah, was 
really his glory which should attract all men to him. While the 
story of Calvary has always attracted and drawn men, yet it 
never has drawn them against their will. They have the power 
to resist the attraction of the atonement and many do. The 
gospel of the Crucified faithfully and earnestly preached, will 
always draw men. What folly then to resort to sensational pulpit 
themes, that soon wear out, when the preacher has this theme that 
never becomes threadbare! 

' ' Ours the outward work of letting all men know, who it was 
that died for them on Calvary, and what it was that by dying 
for them he has done. His, the inward power to work upon the 
heart, to win it to peace, to love, to holiness, to heaven." 
(Hanna.) 

UNSCRIPTURAL NOTIONS OF HOLINESS EXPOSED. 
Vs. 34-36. 

34 The people answered him, We have heard out of the law 
that Christ ahideth for ever : and how sayest thou, The Son 
of man must be lifted up? who is this Son of man? 

35 Then Jesus said unto them, Yet a little while is the light 



ACCOEDING TO ST. JOHN 



187 



with you. Walk while ye have the light, lest darkness came upon 
you : for he that walketh in darkness knoweth not whither he goeth. 

36 While ye have light, believe in the light, that ye may be 
the children of light. These things spake Jesus, and departed, and 
did hide himself from them. 

Here we have an instance of trying to get a doctrine out of 
one passage of scripture instead of comparing scripture with 
scripture. It is never safe to prove a doctrine by one passage. 
Here the people say We have heard out of the law that Christ 
abideth forever and you say you are to be lifted up. They were 
wrong in not remembering that the Old Testament had declared 
also that he must suffer before he entered into his abiding glory. 
So they begin to contemptuously ask, "Who is this Son of Man?" 
This is not the Messiah we are expecting. 

The reply of J esus was in harmony with John 1:9 11 Yet a 
little while is the light with you." God gives men light only a 
little while. These cavillers were having their last opportunity. 
They were rejecting the light and soon it was to be withdrawn, 
and they would be left in darkness. He exhorts them to receive 
the light while it is with them. 

UNBELIEF AND OPPOSITION TO HOLINESS MUST BE 
EXPECTED ACCOEDING TO PEOPHECY. Vs. 37-41. 

37 But though he had done so many miracles before them, yet 
they believed not on him : 

38 That the saying of Esaias the prophet might be fulfilled, which 
he spake, Lord, who hath believed our report? and to whom hath 
the arm of the Lord been revealed? 

39 Therefore they could not believe, because that Esaias said 
again. 

40 He hath blinded their eyes, and hardened their heart ; that 
they should not see with their eyes, nor understand with their heart, 
and be converted, and I should heal them. 

41 These things said Esaias, when he saw his glory, and spake 
of him. 

Some of the rays of light that they had rejected (Vs. 35, 36) 
were his miracles. John comments on their rejection as inex- 
cusable and shows that it was a fulfillment of prophecy (Isa. 
53:1). We may always expect carnality to be opposed to the 



188 



COMMENTARY ON THE GOSPEL 



gospel of purity. It has been so in every age. John also quotes 
Isa. 6:9-10 showing that their hearts had become so hardened 
that they could not believe. God is often said to do what he 
allows to be done. No man can believe with the heart unless 
God gives him a desire for salvation. God had no longer any- 
thing to do with them, but left them to themselves. In Matt. 
13:13-15 the responsibility was with them. They had trifled 
with their light until their spiritual vision was gone. John says 
Isaiah prophesied these things because he looked down the ages 
and foresaw the glory of Jesus, and, saw that only deliberate 
refusal and wilfulness could prevent men from accepting Jesus. 

THE EE AS ON THAT MANY DO NOT ESPOUSE AND 
ADVOCATE HOLINESS. Vs. 42-50. 

42 Nevertheless among the chief rulers also many believed on 
him ; hut because of the Pharisees they did not confess him, lest 
they should be put out of the synagogue : 

43 For they loved the praise of men more than the praise of God. 

44 Jesus cried and said, He that believeth on me, believeth not 
on me, but on him that sent me. 

45 And he that seeth me seeth him that sent me. 

46 I am come a light into the world, that whosoever believeth 
on me should not abide in darkness. 

47 And if any man hear my words, and believe not, I judge him 
not ; for I came not to judge the world, but to save the world. 

48 He that rejecteth me, and receiveth not my words, hath 
one that judgeth him : the word that I have spoken, the same shall 
judge him in the last day. 

49 For I have not spoken of myself ; but the Father which sent 
me, he gave me a commandment, what I should say, and what I 
should speak. 

50 And I know that his commandment is life everlasting : what- 
soever I speak therefore, even as the Father said unto me, so I speak. 

Nevertheless quite a number of the chief rulers, like Nico- 
demus believed, but were afraid to acknowledge it, because of 
the Pharisees. John gives still further the cause of their coward- 
ice, "They loved the praise of men more than the praise of 
God." That is still the great difliculty that keeps so many out 
of the kingdom. The more we fear God the less we shall care for 
the praise of men. And the more we fear men the less we shall 



ACCOEDING TO ST. JOHN 



189 



care for the praise of God. Unsanctified people are trying to 
sustain a reputation among men. Entirely sanctified people are 
trying to sustain a reputation among the angels. We (for our 
own part) want a reputation but we want it where it will last 
forever — with God and angels. Let us seek to be popular in the 
right place. The cry of Jesus in verse 44 was evidently given on 
another occasion. John introduces it here to substantiate what 
he had just been saying, in giving the reason men do not walk 
up to the light. 

The chapter closes with an expression by Jesus of the wonder- 
ful harmony that exists between himself and his Father. He 
simply lived on earth to do the will of God. If we imitate him 
in this respect then are we indeed true Christians. The remaining 
chapters of John contain private talks to his disciples. His 
public ministry was now at an end. 



CHAPTER XIII. 



DUTY OF URGING HOLINESS. 

A Symbol of the Two Works of Salvation — Regeneration and 
Entire Sanctification. Vs. 1-17. Unholy Disciples Betray 
Christ. Vs. 18-30. The Holy are Glorified in Suffering the 
Will of God. Vs. 31-33. Every Additional Experience After 
the Second Washing, Typified in Vs. 1-18, is but an Increase 
of Love to God and Man. Vs. 34-36. Inbred Sin Blinds Men 
to the Deceitfulness of Their Hearts. Vs. 37-38. 

A SYMBOL OF THE TWO WORKS OF SALVATION— 
REGENERATION AND ENTIRE SANCTIFICATION. 
Vs. 1-17. 

1 Now before the feast of the passover, when Jesus knew that 
his hour was come that he should depart out of this world unto the 
Father, having loved his own which were in the world, he loved 
them unto the end. 

2 And supper being ended, the devil having now put into the 
heart of Judas Iscariot, Simon's son, to betray him ; 

3 Jesus knowing that the Father had given all things into his 
hands, and that he was come from God, and went to God : 

4 He riseth from supper, and laid aside his garments ; and took 
a towel, and girded himself. 

5 After that he poureth water into a bason, and began to wash 
the disciples' feet, and to wipe them with the towel therewith 
he was girded. 

6 Then cometh he to Simon Peter : and Peter saith unto him, 
Lord, dost thou wash my feet? 

7 Jesus answered and said unto him, What I do thou knowest 
not now ; but thou shalt know hereafter. 

8 Peter saith unto him, Thou shalt never wash my feet. Jesus 
answered him, If I wash thee not, thou hast no part with me. 

9 Simon Peter saith unto him, Lord, not my feet only, but also 
my hands and my head. 

10 Jesus saith to him, He that is washed needeth not save to 
wash his feet, but is clean every whit : and ye are clean, but not all. 

11 For he knew who should betray him ; therefore said he, Ye 
are not all clean. 



191 



192 



COMMENT AEY ON THE GOSPEL 



12 So after he had washed their feet, and had taken his 
garments, and was set down again, he said unto them, Know ye 
what I have done to you? 

13 Ye call me Master and Lord : and ye say well ; for so I am. 

14 If I then, your Lord and Master, have washed your feet ; ye 
also ought to wash one another's feet. 

15 For I have given you an example, that ye should do as I have 
done to you. 

16 Verily, verily, I say unto you. The servant is not greater 
than his lord ; neither he that is sent greater than he that sent him. 

17 If ye know these things, happy are ye if ye do them. 

In order to get the proper setting of the narrative of this 
chapter we need to note that it came immediately after the events 
narrated in Luke 22:24-27, which is an account of the strife 
among the disciples for preeminence. "By this" says Whedon, 
"is explained the ablution of the disciple's feet." The exhibi- 
tion of jealousy narrated by Luke indicated that they needed 
another washing, which they afterward received at Pentecost, to 
purify their hearts. (Acts 15:9.) Some people draw from 
the feet washing only a lesson of brotherly love and humility. 
These are lessons but the greater lesson is the washing away of 
the carnal mind that caused their dissensions. 

Just before they reclined at the table for the Passover meal, 
Jesus knowing that he was soon to be taken from them, notwith- 
standing their quarrel distressed him, yet he loved them to the 
end. His love for them never wavered. Notice the phrase in 
verse 1 "having loved his own." They were his own. They were 
not unregenerate sinners until Pentecost as some would have us 
believe. The devil had now put it into the heart of Judas to 
betray him. The devil could not have put this into his heart 
against the will of Judas. Covetousness was the preeminent 
characteristic of the carnal heart of Judas. He had been offended 
when Jesus rebuked his covetousness. (John 12:4-8; Mark 
14:10.) "When a Christian who is not wholly sanctified gives 
way to the promptings of his carnal nature, he puts himself in 
the way of Satan, who comes and seeks admittance to his heart. 
Judas was in just the mood, after his rebuke to welcome the 
Satanic suggestion to betray his Lord. Satan could have accom- 
plished nothing if Judas had not welcomed the suggestion. 



ACCOKMNG TO ST. JOHN 



193 



Jesus arose from the supper table and began to wash his 
disciples feet. "We know this act was symbolical for Jesus said, 
"What I do thou knowest not now but shall know hereafter." 
Of course then it was a symbol. Otherwise these words are 
meaningless. 

There was a reason why their feet should be washed. In that 
country sandals are worn, on account of which custom the feet 
become soiled and dirty by reason of the dust. Hence the feet 
need washing quite often. 

When it came Peter's turn, he rebelled saying, "Lord, thou 
shalt never wash my feet." To wash the feet was a duty per- 
formed by servants. Peter did not understand the symbolic 
significance of it any better than some folks now days understand 
the second work of grace, entire sanctification for which it 
stands. Whedon says, ' ' The act of washing is a double emblem, 
symbolizing first, the duty of humble service to our brother, and 
second, the purification of the soul from sin." It shows the 
part we are to perform, no matter however menial and humbling 
in getting our brethren entirely sanctified. (See note on John 
11:44.) 

Peter was spiritually dull, as he refused to have his feet 
washed. He did not realize that it symbolized soul cleansing. 
But after he received the second work at Pentecost he very intel- 
ligently declares for purification of heart. (Acts 15:9.) The 
washings of the body under the Old Testament dispensation 
represented purification of heart. 

When Peter refused to have his feet washed, Jesus told him, 
"If I wash thee not, thou hast no part with me." This shows 
that Jesus meant to teach that it was a symbol. "Washing was, 
it must be remembered, a symbolical act, recognized among the 
Jews and signifying purification from uncleanness. " (Abbott.) 

Peter now begins to understand that it is a symbol of purifi- 
cation, although he does not clearly understand yet. But he 
prays for entire sanctification or purification, saying, "not my 
feet only but my hands and my heart also." He does not seem 
to comprehend that he had just bathed his body before he 
partook of the Passover as all the Jews did and had thus sym- 
bolized the washing of regeneration and now, lie is having a 



194 



COMMENTAEY ON THE GOSPEL 



second washing, symbolizing the second work of grace — entire 
sanctification. 

Jesus now utters a most significant sentence in which is con- 
tained the doctrine of the two works of grace. "He that is 
washed needeth not save to wash his feet but is clean every whit. 
And ye are clean but not all." The two verbs translated 
' ' washed ' ' and ' ' wash ' ' are not the same in the Greek. The 
Eevised Version correctly translates the first verb by the word 
bathed. It means a bath of the whole body while the verb 
''wash" (his feet) signifies in Greek, to wash a part of the body. 
It means that they had already bathed the whole body as all 
pious Jews did before partaking of the Passover, thus signifying 
as Jesus uses it, the washing of regeneration. 

Their feet defiled by the dust as they came through the city 
needed washing. This would be a second washing therefore — 
and is a symbol as Jesus used it, of entire sanctification, which 
they still needed to remove that evil nature which caused them to 
quarrel for place and position. So Jesus said he that was bathed 
now only needs to wash his feet to be entirely clean. As the 
feet are the extremities of the body, so Jesus here explained to 
Peter that all they and he needed now was a cleansing that would 
extend to the very extremities of his being. This would take out 
the unholy pride and self seeking (Luke 22:24). In John 11:55 
we see an allusion to the purification before partaking of the 
Passover. ' ' All strict J ews were careful to go through cere- 
monial washings, purifications and atonements, before eating the 
Passover." (Byle.) The two works of grace are too clearly 
indicated to be unnoticed by anyone who wishes to see them. We 
shall quote largely from commentators on this point to show that 
in faithfulness to the Word, they see two washings, even though 
through experimental ignorance of entire sanctification they have 
not been clear and are sometimes self contradictory. ' ' The double 
cleansing wrought by Christ: the washing of the whole nature 
in regeneration and the washing away of specific sins in sanc- 
tification. " (Abbott.) "In this act of washing the feet, which 
being the lowest part of the body, are the emblem of our entire 
impure nature, the cleansing away of our entire impure nature 
is symbolized." (Whedon.) "The spiritual allusion is obvious. 



ACCORDING TO ST. JOHN 



195 



The soul washed in Christ 's blood needs to be cleansed only from 
the remnants of sin. " (Howard Crosby.) "By my word which 
I have spoken to you, and the faith awakened in you by it, you 
are already clean in the sense which I mean — right in the desire 
of your heart towards me. Yet, though thus clean, the dust of 
earth still clings to you and makes a last washing needful. ' ' 
(Geike.) "Of the two cleansings, the one points to that which 
takes place at the commencement of the Christian life embracing 
complete absolution from sin as a guilty state and entire deliver- 
ance from it as a polluted life: or, in the language of theology, 
justification and regeneration. This cleansing is effected once 
for all and never repeated. The other cleansing, described as that 
of 'the feet,' is such as one walking from a bath quite cleansed 
still needs. " (Brown.) "Concerning this two fold purification, 
— that which is once performed through justification, and that 
which takes place daily through sanctification — the Lord speaks 
also in John 15:2, 3." (Besser.) The latter makes it gradual — 
always being done every day. But Jesus washed their feet once 
for all. It was not a gradual matter. Had the latter writer put 
it, sanctified once for all and kept clean daily he would have hit 
it as it actually is in the experience of thousands. Bishop Hall 
admits the two washings but gets tangled a little in his system of 
theology thus: "Ye are my disciples already in respect of the 
main business of regeneration, washed from your sins, yet there 
are some remains of worldly affection, which must still be 
purged away in the best of men." Augustine says, "And when 
we make this confession then he who washed the disciples feet 
is faithfully and just to forgive us our sins, and to cleanse us 
from all unrighteousness." 

' ' And ye are clean, but not all. ' ' They were clean in the 
sense of regeneration, (John 15:3) except Judas. "Clean not 
merely by this act of washing, but clean in the forgiving power 
of my blood." (Whedon.) "In the first and whole sense." 
(Brown.) Every Christian is clean or holy in regeneration, 
but not entirely holy, until the second work called entire sanctifi- 
cation. 

He explains in verse 11 what he meant when he said all were 
not clean. He referred to Judas. 



196 COMMENTARY ON THE GOSPEL 



After he gets through, to show that he has been symbolizing 
something, he says, ' 'Know ye what I have done to you?" Do 
you understand the symbol? 

He says, "If I your Lord and Master have washed your feet, 
ye ought to wash one another's feet. " Some sects have inter- 
preted this literally and practice feet washing as a means of 
grace> Others have risen above the symbolism and made it 
simply a lesson to teach us humility. We have no objection to 
these interpretations if sincerely and prayerfully carried out, 
but the symbol means more. It means that we ought to humble 
ourselves to the deepest degree if necessary to help our brethren 
to obtain heart purity. Every true church, every holiness associa- 
tion is laboring to wash the disciple's feet — that is to help them 
to obtain entire sanctification. Abbott says, "The spirit that is 
willing to serve others to their cleansing, in humbleness of love, 
is a true observance of the rite of feet washing." Here is our 
authority for humbly yet earnestly pushing the work of entire 
sanctification, though some who need it get as fractious and balky 
as was Peter. Meyer the great New Testament exegete says, ' ' It 
is not the act itself, but its moral essence, which, after his example, 
he enjoins on them to exercise. This moral essence however, 
consists not in lowly and ministering love generally, in which 
Jesus by washing the feet of his disciples, desired to give them an 
example, but, as verse 10 proves, in their ministering love which, 
in all self-denial and humility, is active for the moral purification 
and cleansing of others." 

We can have no higher business than that in which our Lord 
was engaged — destroying the works of the devil for "the servant 
is not greater than his Lord." We pity those preachers who 
look upon holiness work as a fad or fanaticism, or a hobby, a 
trivial affair, — as if they were in something bigger and grander 
than the work which engaged the attention of Jesus. 

He says we are "happy" (blessed) since we know it to be 
our duty and privilege to push the holiness work, if we really 
push it. The opposite is true if we know these things and do not 
push the work of holiness we will have the frown of God instead 
of his blessing. If all would push the holiness movement there 



ACCORDING TO ST. JOHN 



197 



would be no more divisions among them. If we fail to push 
holiness after clear light on the subject we will go to hell. 

UNHOLY DISCIPLES BETEAY CHEIST. Vs. 18-30. 

18 I speak not of you all : I know whom I have chosen : but 
that the scripture may be fulfilled, He that eateth bread with me 
hath lifted up his heel against me. 

19 Now I tell you before it come, that, when it is come to pass, 
ye may believe that I am he. 

20 Verily, verily, I say unto you. He that receiveth whomsoever 
I send receiveth me : and he that receiveth me receiveth him that sent 
me. 

21 When Jesus had thus said, he was troubled in spirit, and 
testified, and said, Verily, verily, I say unto you, that one of you shall 
betray me. 

22 Then the disciples looked one on another, doubting of whom 
he spake. 

23 Now there was leaning on Jesus' bosom one of his disciples, 
whom Jesus loved. 

24 Simon Peter therefore beckoned to him, that he should ask 
who it should be of whom he spake. 

25 He then lying on Jesus' breast saith unto him, Lord, who is it? 

26 Jesus answered, He it is, to whom I shall give a sop, when I 
have dipped it. And when he had dipped the sop, he gave it to 
Judas Iseariot, the son of Simon. 

27 And after the sop Satan entered into him. Then said Jesus 
unto him, That thou doest, do quickly. 

28 Now no man at the table knew for what intent he spake 
this unto him. 

29 For some of them thought, because Judas had the bag, that 
Jesus had said unto him, Buy those things that we have need of 
against the feast ; or, that he should give something to the poor. 

30 He then having received the sop went immediately out : and 
it was night. 

Jesus was acquainted with the character of his chosen disciples. 
He knew their hopes and fears, their struggles, victories and 
defeats. He knew Judas had become an apostate. No false pro- 
fession then or now can ever deceive him. To eat bread together 
in the East was considered the sacred pledge of friendship, which 
an honorable man would hold sacred. But here was Judas who 
had broken bread with him and then lifted up his hand against 
Mm (kicked him). It had all been prophesied. (Ps. 41:97.) Be- 



198 



COMMENT AEY ON THE GOSPEL 



cause it had been foretold the prophecy did not compel Judas 
to do it. We may foretell the moment the sun will rise but not 
be the cause of its rising. He simply referred to the fulfillment of 
prophecy to encourage their faith. 

"Verily, verily." Now a very important statement is to fol- 
low. He says that those who receive his messengers are receiving 
God. This is true in a sense and in the sense that he intended. 
It refers back to the important work of getting the church sancti- 
fied and in it we shall meet with rebuffs from the world and 
treachery from many in the church, but we are to remember that 
it is not ourselves but God that they are opposing. 

As he uttered these words he was troubled in spirit, as there 
came before his mind the thought that one of his trusted dis- 
ciples was a traitor to him. It is one of the hardest trials in 
this world to be betrayed by a trusted friend. 

Matthew says the disciples began to look one upon another in 
consternation and ask, "Is it I?" 

One of the disciples reclined upon his bosom, evidently John 
the writer. It must be remembered that the custom of the day 
was to eat, reclining on couches at the table. Peter beckoned 
to this disciple and requested him to ask Jesus who the traitor 
was. In mentioning this subject before the disciples, Jesus in 
mercy to Judas had given him by showing that he was found 
out an opportunity to repent. 

Jesus told John, "For whom I dip the sop and give it him. " 
(Eev. Ver.) This was evidently given in an undertone or whis- 
per, while the rest were noisily discussing the matter. 

Jesus gave the sop to Judas. How must that traitor have 
felt, at receiving this token of friendship right in the midst of 
his temptation to do wrong. He went to hell in the face of great 
light. 

Now Satan entered into the man, who had hardened himself 
against light. At first Satan put an evil suggestion into his heart. 
(Vs. 2.) This being welcomed, prepared his heart to be the dwell- 
ing place of Satan. If sin is welcomed, Satan too is welcome. 
We see then that it is possible for Satan to enter men's hearts, 
even when they do not show it outwardly. 

Judas had sinned away his day of grace. So Jesus said, "That 



ACCORDING TO ST. JOHN 



199 



thou doest, do quickly. ' ' The disciples thought Jesus had ordered 
him to buy something for the feast or to give something for the 
poor as he was treasurer. (See comments on Vs. 6.) 

We notice a most vivid stroke of the pen of John. Judas 
went out immediately "and it was night." The blackness of the 
night was in harmony with the blackness of the deed about to 
be committed. An awful dark picture indeed. 

THE HOLY AEE GLORIFIED IN SUFFERING THE WILL 
OF GOD. Vs. 31-33. 

31 Therefore when he was gone out, Jesus said, Now is the 
Son of man glorified, and God is glorified in him. 

32 If God be glorified in him, God shall also glorify him in him- 
self, and shall straightway glorify him. 

33 Little children, yet a little while I am with you. Ye shall 
seek me : and as I said unto the Jews, Whither I go, ye cannot come ; 
so now I say to you. 

Now that Judas had departed, Jesus felt free to speak. He 
discourses on his approaching crucifixion, seeking to prepare them 
for the great disappointment of their Messianic hopes. So he 
tries to make them see that the crucifixion is really his glorifica- 
tion. How many times since have disciples been disappointed 
because they have had a wrong estimate of true glory. 

In order to show his tender affection he calls them 11 Little 
children," and also to show them how ignorant they are of the 
import of the great events just before them. 

He speaks now to them as he did "to the Jews," but not for 
the same reason, telling them that he was going to leave them, 
and they could not go with him. 

EVERY ADDITIONAL EXPERIENCE AFTER THE SECOND 
WASHING TYPIFIED IN VERSES 1-18, IS BUT AN 
INCREASE OF LOVE TO GOD 
AND MAN. Vs. 34-36. 

34 A new commandment I give unto you, That ye love one an- 
other ; as I have loved you, that ye also love one another. 

35 By this shall all men know that ye are my disciples, if ye 
have love one to another. 



200 COMMENTAKY ON THE GOSPEL 



36 Simon Peter said unto him, Lord, whither goest thou? Jesus 
answered him, Whither I go, thou canst not follow me now ; but 
thou shalt follow me afterwards. 

He now gives them a new commandment. He calls it new 
because it was a new interpretation of the old law of love. (Lev. 
19:18.) An interpretation such as the Jews had never dreamed 
of. Love is the badge of the true Church of Jesus Christ. This 
is still the distinguishing mark of true disciples. No other system 
has such love among its members. By this test we may discover 
that we are true Christians. 

Peter, ever ready, asked Jesus where he was going. The reply 
was that although the disciples could not go with him now, they 
would follow him later. Peter followed him (as tradition has 
it) by the death of crucifixion. But Peter had to have his Pente- 
cost first, before he was prepared. 

INBRED SIN BLINDS MEN AS TO THE DECEITFULNESS 
OF THEIR HEARTS. Vs. 37-38. 

37 Teter said unto him, Lord, why cannot I follow thee now? 
I will lay down my life for thy sake. 

3S Jesus answered him, Wilt thou lay down thy life for my sake? 
Verily, verily, I say unto thee, The cock shall not crow, till thou 
hast denied me thrice. 

Peter impetuously declares he is willing to lay down his life 
for Jesus. No doubt he meant it. But Peter did not know 
the treachery and strength of that traitor in him — the carnal mind. 
How many disciples have been betrayed by the carnal mind! We 
see how much he needed the purification of Pentecost. 



CHAPTER XIV. 



HOLINESS BY THE OTHER COMFORTER. 

Inbred Sin is Heart-Trouble. It Troubled the Disciples Before 
Pentecost. Vs. 1-18. The First and Second Persons of the 
Trinity Come to Dwell in Obedient Souls. Vs. 19-25. The 
Sanctifying Spirit Brings to the Heart, Comfort, Peace, Cour- 
age, Joy and Purity. Vs. 26-31. 

INBRED SIN IS HEART-TROUBLE. IT TROUBLED THE 
DISCIPLES BEFORE PENTECOST. Vs. 1-18. 

1 Let not your heart be troubled : ye believe in God, believe also 
iu me. 

2 In my Father's house are many mansions : if it were not so, I 
would have told you. I go to prepare a place for you. 

3 And if I go and prepare a place for you, I will come again, 
and receive you unto myself ; that where I am, there ye may be also. 

4 And whither I go ye know, and the way ye know. 

5 Thomas saith unto him, Lord we know not whither thou goest ; 
and how can we know the way? 

G Jesus saith unto him, I am the way, the truth, and the life : 
no man cometh unto the Father, but by me. 

7 If ye had known me, ye should have known my Father also : 
and from henceforth ye know him, and have seen him. 

8 Philip saith unto him, Lord, shew us the Father, and it 
sufficeth us. 

9 Jesus saith unto him, Have I been so long time with you, 
and yet hast thou not known me, Fhilip? he that hath seen me 
hath seen the Father; and how sayest thou then, Shew us the Father? 

10 Believest thou not that I am in the Father, and the Father 
in me? the words that I speak unto you I speak not of myself: but 
the Father that dwelleth in me, he doeth the works. 

11 Believe me that I am in the Father, and the Father in me: 
or else believe me for the very works' sake. 

12 Verily, verily, I say unto you, He that believeth on me, the 
works that I do shall he do also ; and greater works thau these 
shall he do ; because I go unto my Father. 

13 And whatsoever ye shall ask in my name, that will I do, that 
the Father may be glorified in the Son. 

14 If ye shall ask any thing in my name, I will do it. 

15 If ye love me, keep my commandments. 



201 



202 



COMMENTARY ON THE GOSPEL 



16 And I will pray the Father, and he shall give ,vou another 
Comforter, that he may abide with you for ever ; 

17 Even the Spirit of truth ; whom the world cannot receive, 
because it seeth him not, neither knoweth him : but ye know him ; 
for he dwelleth with you, and shall be in you. 

18 I will not leave you comfortless : I will come to you. 

Our Lord now begins his farewell discourse to his disciples. 
He had just informed them of his approaching departure, and 
they were in consternation and sorrow. Unsanctified people are 
easily upset when disappointment comes. Indwelling sin hinders 
faith. Perfect faith in Jesus gives victory in the hour of trou- 
ble. If we believe in God without believing in Jesus we shall be 
like the. 'heathen, to whom belief in the Supreme being only in- 
spires terror. Jesus is the revelation of the love of God. Seen 
only in nature, without the revelation of divine love through 
Jesus, God is a being to be dreaded. 

What a discourse he gives when he knows that in. an hour he 
will be lying on the ground in Gethsemane in agony. Instead of 
seeking the sympathy that he needed, he employed the time in 
comforting his sorrowing disciples. What love! No matter how 
dark the outlook, he bids us too, "Let not your hearts be trou- 
bled." Belief in Him is the cure for heart-aches, and the only 
permanent cure. There are times when the only thing that we 
can do is to trust him. 

He told them of his Father's house, where he was going and 
of many mansions there, or better translated, "Permanent 
Abodes." This teaches that there is a definite heaven, a fixed 
place. We can not tell on what planet it is. He means that there 
are there as many permanent abodes as there are believers, and 
that believers are to dwell with God through all eternity. This 
is an explanation of his words in John 13:33. 

Jesus offered this special comfort to his disciples after the 
first Communion service. We see a hint in this for the clergy to 
do likewise. The Galilean Carpenter is now building mansions for 
his followers. He asserts this as a most certain truth saying, ' ' If 
it were not so I would have told you." So he makes his de- 
parture, which had given them so much trouble, a cause for their 
rejoicing, because he went away in their interests — to build man- 



ACCORDING TO ST. JOHN 



203 



sions for them. At the same time that Jestas is fitting up man- 
sions for his people, the Holy Spirit is fitting the veople for those 
mansions. 

Jesus here declares that he is as surely coming as he went. 
And he is coming in the same way that ho went; — in personal, vis- 
ible appearance. This personal, Visible appearing of Christ is the 
great hope of the church. (Acts 1:11 ) One of the glorious en- 
couragements in his coming is thai ye are to be received by him 
and live with him forever. It will be glotious to be forever with 
him, whom we love. 

' ' And whither I go ye know. - ' This was puzzling to them. 
He seems to mean that he had already told them that he was go- 
ing by the way of death and resurrection. He had frequently 
spoken of it. 

Thomas spoke up and said, "How can we know the way when 
w,e do not know where you are going ? ' ' Jesus in reply instead of 
furnishing a guide book says, "I am the way," or in other words, 
' ' Trust in me ; give your life into my keeping. I will take you to 
the house of many mansions. ' ' Thomas was a doubter (John 20 :26). 
The only hope for a doubter is to implicitly trust Jesus. He said 
he was the truth. It takes truth to bring us to God. ' ' The life. ' ' 
He is the absolute life; all life is derived from him. Thus he 
becomes to us the way to God, because he writes the law of truth 
upon our hearts and gives us that supernatural power called eternal 
life, which enables us to walk in truth, which sets us free and 
fits us for the mansions in heaven. This not only means that Christ 
is the way by which we come to heaven, but the preparative, mak- 
ing us meet for heaven. ' ' If he speaks of purity of heart, we know 
that he is pure; if he commands us to love one another, we know 
that he is love. " He is our pattern of living, and our life power 
to help us come up to our pattern. 

It makes all the difference in the world as to whether a per- 
son trusts Jesus or not. "Without this trust he is not in the truth 
but in error; he has no spiritual life, but death. He is in the way 
of death and error, that leads away from God. 

Verse seven means ' 1 If ye had been personally acquainted with 
me, ye would have known my Father also." We can not become 
personally acquainted with the one and not know the other. 



204 



COMMENT AEY ON THE GOSPEL 



Henceforth, in the richer experience of Pentecost they were to 
have a more intimate acquaintance with God. 

Philip now takes ^ip the conversation, saying, ''Lord show us 
the Father and we will be satisfied. ;; The same wish has given 
birth to the worship of idols: a mistaken idea which would make 
religion materialistic instead of spiritual. It is only when we 
awake in the spiritual likeness of God that we shall be satisfied. 
Therefore Philip was mistaken when he thought that he would be 
satisfied if he saw God in material form. The Father is shown 
to the soul by faith, not to physical vision. Bernard says, ' ' I have 
seen the Father in thee, Jesus my Lord. For in thee my faith 
has a Christ enthroned with the Father, come from the Father, 
zealous for the Father, bowed under the Father, and — oh love! 
once hanging on the cross apart from (forsaken by) the Father." 

Jesus says that all that he had done was the direct work of 
the Father, acting through him. And so he tells Philip, as he had 
told the Jews, to believe him because of his works. (John 10:38.) 

He states the exalted privilege of believers, to be able to do 
greater works even than he had performed. This is certainly the 
true relation of faith and works. Faith blossoms out into good 
works. But how we ask is it possible for the believer to do greater 
works than did Jesus? "We answer that the believer is to do works 
greater in quantity, not in kind or quality. Jesus healed the sick, 
raised the dead, and regenerated sinners. There are no greater 
works than these in kind. The only greater works possible con- 
sist in getting more people converted and entirely sanctified. Peter 
saw more saved in his ministry in one day, — at Pentecost, prob- 
ably than Jesus in all his ministry. By the departure of Jesus 
to his Father the Pentecostal baptism was made possible and 
through this the mighty evangelizing power of the church. He 
was going to his Father only so far as his bodily presence was con- 
cerned. He was to be with them? invisibly and spiritually. 

He now makes a great promise that has encouraged millions 
to pray. " Whatsoever ye shall ask the Father in my name that 
will I do. " How many have tried to explain this promise away 
and make it mean little or nothing. What does ( ' asking in his 
name 7 ' mean? That is the question. To do business in one's 
name is to be backed up by that person and do business for him. 



ACCOEDING TO ST, JOHN 



205 



A bankrupt may have no credit of his own but may be able to 
do business in the name of a friend, who has money. Or an agent 
may do business for a firm in their name. Those who have given 
themselves wholly to Jesus and are living only for his glory can 
do business in his name or for him. When we are living only 
to promote his glory and extend his cause, we can ask anything 
for this purpose. The Spirit will inspire our prayers and teach 
us for what to pray. It glorifies God to answer such prayers. A 
man who lives to glorify God, will seek to glorify him in his pray- 
ing. Such praying will be never amiss. 

Eegeneration is a great experience. A regenerated soul loves 
Jesus, his Saviour. "The fruit of the Spirit" by which he was 
regenerated ' ' is love. ' ' He loves everybody but especially Jesus. 
Jesus says here to his disciples, ' ' If ye love me ye will keep my 
commandments" (Eev. Ver). John puts the same truth in an- 
other form thus, " Whosoever is born of God doth not commit sin." 
(I John 3:9.) This is the first degree of grace. And yet how 
many say it is impossible for a child of God to keep his com- 
mandments! Some have opposed the idea that an entirely sancti- 
fied man can keep the divine commands. But Jesus says all that 
love him will Tceep his commands. This as we see by the next 
sentence, is the preparatory degree to entire sanctification. We 
are not candidates for entire sanctification — the "other Com- 
forter ' ' — until we have been living in the first degree — regenera- 
tion — where we keep his commands. So we see the two degrees 
of grace clearly taught in this verse. Whedon says, ' 1 Preparatory 
to the reception of the Comforter, they were to come into full 
union with Christ by a love evinced by obedience. Hence this 
verse is not to be torn from its connection, but is to be viewed 
as conditional to the promise that follows." 

' ' And he shall give you another Comforter. ' ' The word Com- 
forter means an Advocate — one who stands by us to furnish aid. 
Here again we see the two great blessings of salvation taught. 
These disciples had the first blessing in having Jesus as their Com- 
forter. Now they were promised the gift of the Holy Spirit as 
"another Comforter." Jesus comforted them in their regenerate 
life. They had shown their love for him by keeping his command- 
ments. Nov/ he promises another Comforter. No one is a can- 



206 



COMMENTARY ON THE GOSPEL 



didate for the purit;? of heart, which comes from having the other 
Comforter unless he Has been loving Jesus and keeping his com- 
mandments. A truly regenerate soul is very speedily led into the 
blessing of heart purity by the Holy Spirit. Notice how the com- 
mentators .here recognize the two works of grace. "The promise 
of the Comforter is made on the supposition that the disciples 
loved Jesus and obeyed him; so that it can not relate to that com- 
munication of the Holy Spirit by which divine life is first communi- 
cated and the sinner is regenerated For repentance, faith, love 
and obedience flow from this as their source, or as effects form 
cause." "The prayer ox the Son, the ever -living Intercessor 
consists in his wish and will ever going forth, that the work of 
redemption may be accomplished by the power of the Father, in 
all its fulness and glory." (Whedon.) "The consummated 
work of the Spirit is Christ formed in the believer, or, what ex- 
presses the same idea, it is the believer having reached the per- 
fect stature of Christ." (Godet.) The Comforter can not abide 
in and comfort us with sin in us. 

Verse 17 again clearly marks out the two blessings; In this 
verse the Comforter is called "The Spirit of Truth," because he 
uses the truth as his instrument in strengthening, guiding, liberat- 
ing and sanctifying. (John 8:32; 16:13; 17:17-19; I Cor. 2:4; 
I Thess. 1:5.) We learn from verse 17 that the Holy Spirit is 
as truly a person as was Jesus. He is not called it, but He, and 
Him. 

Notice in what respect they differed from the world. The un- 
regenerate world did not receive, see or know the Holy Spirit. 
But these disciples knew him. They certainly were saved men. 
How any one can assert that they were unsaved at this time is a 
mystery to us. It reflects on either their intellect or honesty. 
Only regenerate people like these disciples can receive the Holy 
Spirit. ^Regeneration is therefore an experience prior to entire 
Sanctification. 

He already dwelt with them. But Jesus declares he should be 
in them. Here are the two degrees of salvation. 

We have here a sufficient reply to those people who say that 
at "conversion" we receive the fulness of the Spirit. Notice 
here were disciples who had been endowed with power to cast out 



ACCORDING TO ST. JOHN 



207 



devils, heal the sick and preach the Gospel, and who were already 
acquainted with the Holy Spirit and yet to these he points out 
what Archbishop Hare calls ' ' The higher gifts of the Holy 
Spirit' 7 Abbott says of the Holy Spirit, "So he is ever with 
the church and the individual Christian only when they wait and 
watch as the Apostles waited and watched before the day of Pente- 
cost ' ' Brown says, ' ' Our Lord by using both the present and 
future, seems plainly to say that they had already the germ of 
this great blessing. ' ' Our readers will see that in faithfulness 
to the text, the commentators make great concessions in favor of 
the two blessings. 

THE FIRST AND SECOND PERSONS OF THE TRINITY 
COME TO DWELL IN OBEDIENT SOULS. Vs. 19-25. 

19 Yet a little while, and the world seeth me no more ; hut ye 
see me : hecause I live, ye shall live also. 

20 At that day ye shall know that I am in my Father, and 
ye in me, and I in you. 

21 He that hath my commandments, and keepeth them, he it is 
that loveth me : and he that loveth me shall be loved of my Father, 
and I will love him, and will manifest myself to him. 

22 Judas saith unto him, not Iscariot, Lord, how is it that thou 
wilt manifest thyself unto us, and not unto the world? 

23 Jesus answered and said unto him, If a man love me, he will 
keep my words : and my Father will love him, and we will come 
unto him, and make our abode with him. 

24 He that loveth me not keepeth not my sayings : and the 
word which ye hear is not mine, but the Father's which sent me. 

25 These things have I spoken unto you, being yet present 
with you. 

Jesus was going away. He had said he was going to prepare 
a place for his disciples and therefore, they were not to be trou- 
bled. But not only was this a cause for their not being troubled 
but he also tells them in order still further to console them, ' 1 1 
will not leave you comfortless." The word comfortless in the 
Greek means orphans. The Rev. Ver. translates it ' 'desolate." 
He was coming to them in the incoming of the Holy Spirit. A 
child of God who does not go on and seek the baptism with the 
Holy Ghost is an orphan indeed. This spiritual coming of Jesus 
is not the same as the personal coming spoken of in Acts 1:11. 



208 



COMMENTARY ON THE GOSPEL 



In a little while he would be gone from the vision of the world, 
but he would be spiritually seen by his disciples, and they should 
have resurrection life because he had arisen. 

He refers to the day of Pentecost thus, 1 ' At that day Ye shall 
know." Abbott says, "Each soul has its Pentecost when his 
spirit first learns the meaning of Christ 's promise in this chapter. ' ' 
' ' I in my Father and Ye in me and I in you. ' ' What a wonder- 
ful mingling of fellowship. The Pentecostal baptism gives a surety 
to us of the fellowship of God that is beyond all peradventure of 
doubt. The soul may have by the indwelling of the Spirit, a 
knowledge of the doctrines of Christianity better than any study 
of systematic theology or evidences of Christianity no matter 
howsoever excellent they may be. It may have a knowledge that 
does not depend upon argument. 

We notice in verse 21 the two conditions: to have the com- 
mandments of God and to keep them. These are two entirely 
different matters. Here we have the same teaching as in verse 
15. We learn one of the traits of the regenerated, is they keep 
the divine commands. This is another way of saying that they do 
not commit sin. 

Jesus says he will manifest himself to those who thus live. He 
is speaking here about manifesting himself in the second bless- 
ing or crisis and is not here speaking of the experience of regen- 
eration. i 1 Christ is here speaking not of the condition on which 
men may become disciples; he is instructing his disciples in point- 
ing out the condition on which each one may come into a higher 
spiritual experience of their Master's love and spiritual pres- 
ence." (Abbott.) Verse 21 teaches that a man who continues 
true to God in his justified life is not only a candidate for heart 
purity, but will be led of God into that experience. 

Thomas (Vs. 5) and Philip (Vs. 8) having spoked, Judas now 
interrupts with a question. He was the author of the Epistle of 
Jude. He could not understand how Jesus would manifest him- 
self unto them, as he did not to the world. Jesus was trying to 
lead their minds from carnal to spiritual notions of religion and 
it puzzled them. 

So Jesus explains still further. He says as he had already 
said in verses 15 and 21 that keeping his commandments is the 



ACCOEDING TO ST, JOHN 



209 



basis of living with and seeing Mm. He said that God would 
love such a person and that he and his Father would make their 
abode with such a person. To abide means more than occasional 
visits. This is an entirely different experience from the "up 
and down life ,J we hear of from so many professed Christians. 
It is beyond Christian babyhood. He, who is content to remain 
in a state of initial holiness will never know what abiding means. 
Mr. Wesley makes it mean more than justification. He says in 
his comment on this verse, "Which implies such a large mani- 
festation of the divine presence and love, that the former in 
justification is as nothing in comparison of it. ' ' 

' ' These things I have spoken unto you, being yet present, with 
you.' 7 They had as yet only a partial acquaintance with Jesus 
(Vs. 9) while he was on earth. Like Christians of to-day they 
did not get fully acquainted with Jesus at the first. After his 
departure the Holy Spirit would come and complete the acquaint- 
ance or rather intensify it and make it more real. Verse 26 shows 
that there was to be another epoch in their experience. They 
did not "get it all" when they first knew Jesus. 

THE SANCTIFYING SPIEIT BEINGS TO THE HEAET, 
COMFOET, PEACE, COUEAGE, JOY AND 
PUEITY. Vs. 26-31. 

26 But the Comforter, which is the Holy Ghost, whom the Father 
will send in my name, he shall teach you all things, and bring all 
things to your remembrance, whatsoever I have said unto you. 

27 Peace I leave with you, my peace I give unto you : not as 
the world giveth, give I unto you. Let not your heart be troubled, 
neither let it be afraid. 

28 Ye have heard how I said unto you, I go away, and come 
again unto you. If ye loved me, ye would rejoice, because I said, 
I go unto the Father : for my Father is greater than I. 

29 And now I have told you before it come to pass, that, 
when it is come to pass, ye might believe. 

30 Hereafter I will not talk much with you : for the prince of 
this world cometh, and hath nothing in me. 

31 But that the world may know that I love the Father; and 
as the Father gave me commandment, even so I do. Arise, let us 
go hence. 



210 COMMENTAKY ON THE GOSPEL 



Jesus is our elder brother as he is about leaving the world he 
left a legacy not merely to his immediate disciple but to all his 
followers of every age. It was his peace. No follower of his 
has any right to be without it. It was his peace — the same kind 
of peace that he had in the midst of sorrow, opposition and trial. 
We may have it under like circumstances. This is the normal, 
usual experience of all his followers — not always ecstacy but al- 
ways peace. How thankful we should be that he did not give 
this as the world gives it. The etiquette of that day required the 
salutation ' ' Peace be with thee." It was often given when 
men did not mean it. Jesus not only says it but he means it, 
and we really get it. 

"Let not your heart be troubled." He thus gets back to the 
admonition of verse 1. Perfect peace is the result of the Pente- 
costal blessing, received when we obtain our Pentecost. So we 
find he does not require us to be free from heart troubles without 
furnishing the remedy for it. 

He then shows them that if they love him they will rejoice to 
have him go to his Father. Had they understood all that de- 
parture meant they surely would rejoice. It meant the prepara- 
tion of mansions for them and the outpouring of the Holy Spirit. 
If we understood eternal things as they are we should rejoice 
when our friends go to heaven, because they are so fortunate as 
to have gained heaven. In the flesh he had passed through a 
season of humiliation. Now he was going to the courts of heaven. 
The church rejoices to-day that our Elder Brother is in heaven. 

He now fortifies them for the trial, which his crucifixion and 
death would bring to them. He tells us things in prosperity to 
prepare us for adversity and trial. Nothing happened to these 
disciples that had not been foreseen by Jesus. For all emerg- 
encies he had made provision. It is so with us. Nothing comes 
to us that the Lord has not foreseen. He was about through 
with his instruction. For Satan was coming to test him. But 
Satan would find nothing in him to respond to his temptations. 

Jesus said, "The prince of this world cometh. " Satan is in- 
deed the prince of this world, for this world is obeying him. He 
was about to test Jesus severely in Gethsemane and at Calvary. 
' 1 Hath nothing in me. ' ; Wesley comments on this thus : ' 1 There 



ACCOKDING TO ST, JOHN 



211 



is no guilt in me to give him power over me; no corruption to 
take part with his temptation. ' ' All holy men and angels are 
like Jesus in this respect there is nothing in them to respond to 
the temptations of Satan. Their temptations are all from with- 
out. Their hearts have no tendency to sin. Wherever there is 
sin in the heart, the devil claims it as his, for sin is the work 
of the devil. He could tempt Jesus but was powerless to make 
him yield. Temptation is not sin. We shall be tempted. If we 
could not be tempted we should be above Jesus. ' ' Even so I do. ' ' 
He seems to mean "1 suffer the humiliation of the cross, the 
buffeting of Satan, that the world may see my love for the 
Father. ' ' Jesus endured hardness in order to glorify God. Every 
disciple too may glorify God before the world in the midst of 
temptation and trial. 

So they all arose from the supper table where this discourse 
had been given. 



CHAPTER XV. 



PARABLE OF HOLINESS AND ITS FRUITS. 

The Two Distinct and Separate Experiences, Regeneration and 
Entire Sanctification Unmistakably Shown in the Symbol of 
The Vine and Its Branches. Vs. 1-3. Entire Cleansing Results 
in This "More Fruit" — Abiding in Jesus, Successful Praying, 
Glorification of God, Keeping the Commandments, Fulness of 
Joy, Love for the Brethren, Hatred From the World, and a 
Co-Partnership With the Holy Spirit in Testimony. Vs. 4-27. 

THE TWO DISTINCT AND SEPARATE EXPERIENCES, 
REGENERATION AND ENTIRE SANCTIFICATION 
UNMISTAEJ^BLY SHOWN IN THE SYMBOL 
OF THE VINE AND THE BRANCHES. 
Vs. 1-3. 

1 I am the true vine, and my Father is the husbandman. 

2 Every branch in me that beareth not fruit he taketh away : 
and every branch that beareth fruit, he purgeth it, that it may 
bring forth more fruit. 

3 Now ye are clean through the word which I have spoken 
unto you. 

Jesus chose the lowly grape-vine as an illustration of the rela- 
tion between himself and his church. This is the only place in the 
New Testament where he tells of the relation of himself and dis- 
ciples. It is thought that as he and his disciples went out from 
the Paschal supper, that he noticed a vine clinging to the wall 
of some house or on a trellis, and so called the attention of his 
disciples to it, to illustrate these vital truths. Jesus is the true 
vine. The grape vine is only an emblem. All nature in the same 
way reveals and represents God. 

The figure of the vine is not new here. It was frequently 
used in the Old Testament, where the church is likened to a 
vine which the Lord brought out of Egypt and planted in Pales- 

213 



214 



COMMENTARY ON THE GOSPEL 



tine and expected fruit from it. Jesus is the true vine — more 
closely related to his followers than even the church. 

In verse 5 he explains the figure, so that we are not straining 
any truth. He says, "I am the vine. Ye are the branches." 
Here he says his father is the husbandman or the one who cares 
for the vine. With such persons interested in us, it does look 
as if we could amount to something in bringing forth fruit. 

The relation between a grape vine and its branches is one of 
life. The branches grow out from the trunk. The same sap that 
that is in the vine is in the branches. This shows us that if 
we are branches in Christ we have spiritual life. In other words 
we are born from above and are partakers of the divine nature. 
This comes not through morality, baptism or church membership. 
It is a new creation. 

There has been an unscriptural notion in the world for a long 
time, viz., that if we are once in Christ we are all right. We may 
sin but that does not forfeit our sonship. As long as we have 
faith we are saved no matter what our lives may be. But there 
are two different kinds of faith — that of the head, and that of the 
heart. The way to tell whether we have the saving faith of the 
heart is to see if we have the fruit in our lives. If we have not 
"love, joy, peace, longsuffering, gentleness, goodness, faith, meek- 
ness and temperance 7 ' (Gal. 5:23-24), we do not have the faith 
that saves. 

Another error often advocated is, ' ' once in grace always in 
grace." But Jesus says, "every branch in me that beareth not 
fruit, he taketh away, ' ' as the vine-dresser prunes away useless 
branches. Every branch bears fruit. When it ceases to bear 
fruit, it is dead and hence is taken away. In verse 6 he says 
such branches are destroyed. 

"He purgeth it." The Revised Version renders it, "He 
cleanseth it." Here we have the second work of grace clearly 
shown. This purging is not the regeneration of sinners but the 
cleansing of Christians. It is not reclamation of backsliders, as 
some holiness fighters have asserted. It is the cleansing of those 
who are so really and truly Christians that they are already bear- 
ing fruit when cleansed. This can not be asserted either of a 
sinner or backslider. It is the cleansing of the children of God. 



ACCOKDING TO ST. JOHN 



215 



Geike says, "Will cleanse away all that hinders your progress 
in grace. ' ' All Christians know that it is the native disposition, the 
carnal mind that hinders our progress in grace. Adam Clarke says, 
"He, who brings forth fruit to God's glory, according to his 
light and power, will have the hindrances taken away from his 
heart, for his very thought will be cleansed by the inspiration 
of God 's Spirit. ' ' This is the same experience to which refer- 
ence is made in John 13 : 10 and, 14 : 15-16. Bengel says, ' ' The 
second operation, the purification of the branches, has in view 
true believers, who really live in Christ through the Holy Spirit. 
It is intended to out off all the shoots of their own life, which 
may manifest themselves in them and which would paralyze the 
power of the Spirit. The knife of the Divine Dresser of the vine 
either cuts off sinners or cuts off sin. "If thou will not endure 
that which is evil in thee be taken away, thou must endure being 
taken away thyself. ' ' All these commentators have hit the spirit- 
ual meaning in spite of their misapprehension of the symbol. 
Jesus was not referring at all to pruning away branches. He 
cuts off backsliders. He cleanses Christians. He refers to another 
process called bleeding the vine to let out the infected sap. Mc- 
Clintock and Strong in their Encyclopedia under the article, 
"Vine," says this: "The purging of the vine is effected by 
making incisions in it with a knife, which requires to be done with 
great skill and delicacy. In this way the infected sap is drawn 
off, and the diseased vine, which otherwise would die, is preserved. 
This is what is called bleeding the vine." 

Fruitfulness is the antecedent of purification and purification 
is necessary to greater fruitfulness. "Now ye are clean through 
the word which I have spoken unto you. ' ' He did not include 
Judas for he had gone out. (John 13:30.) They were outwardly 
clean, for regeneration makes a clean life. It is a great experi- 
ence. It keeps from the commission of sin. Jesus had told them 
just a few minutes before in Chapter 13:10 that they were clean 
all but what the second washing would do for them. 

Cleansing he said came through the word. The word is an 
instrument of cleansing. This is everywhere a Bible doctrine 
often expressed. See Psalms 119:9; 2 Cor. 7:1; 2 Peter 1:4. Be- 
lieving his word they had received the washing of regeneration 



216 



COMMENTARY ON THE GOSPEL 



(Titus 3:5) and could lead — as all regenerate souls can — an out- 
wardly clean life. Abbott renders it, "You are already cleansed 
from past sin through your acceptance of and obedience to my 
word, but you are not to imagine that my work is done when 
I depart and cease visibly to be with you." 

ENTIEE CLEANSING RESULTS IN THIS "MORE FRUIT ' ' 
— ABIDING IN JESUS, SUCCESSFUL PRAYING, GLORI- 
FICATION OF GOD, KEEPING THE COMMAND- 
MENTS, FULNESS OF JOY, LOVE FOR THE 
BRETHREN, HATRED FROM THE WORLD 
AND CO-PARTNERSHIP WITH THE 
HOLY SPIRIT IN TESTIMONY. 
Vs. 4-27. 

4 Abide in me, and I in you. As the branch cannot hear 
fruit of itself, except it abide in the vine ; no more can ye, 
except ye abide in me. 

5 I am the vine, ye are the branches : He that abideth in 
me, and I in him, the same bringeth forth much fruit ; for without 
me ye can do nothing. 

6 If a man abide not in me, he is cast forth as a branch, 
and is withered ; and men gather them, and cast them into the 
fire, and they are burned. 

7 If ye abide in me, and my words abide in you, ye shall ask 
what ye will, and it shall be done unto you. 

8 Herein is my Father glorified, that ye bear much fruit ; so 
shall ye be my disciples. 

9 As the Father hath loved me, so have I loved you : continue 
ye in my love. 

10 If ye keep my commandments, ye shall abide in my love : even 
as I have kept my Father's commandments, and abide in his love. 

11 These things have I spoken unto you, that my joy might 
remain in you, and that your joy might be full. 

12 This is my commandment, That ye love one another, as I 
have loved you. 

13 Greater love hath no man than this, that a man lay down 
his life for his friends. 

14 Ye are my friends, if ye do whatsoever I command you. 

15 Henceforth I call you not servants ; for the servant knoweth 
not what his lord doeth ; but I have called you friends ; for all 
things that I have heard of my Father I have made known unto you. 

16 Ye have not chosen me, but I have chosen you, and ordained 
you, that ye should go and bring forth fruit, and that your fruit 



ACCORDING TO ST. JOHN 



217 



should remain : that whatsoever ye shall ask of the Father in my 
name, he may give it you. 

17 These things I command you, that ye love one another. 

18 If the world hate you, ye know that it hated me before it 
hated you. 

19 If ye were of the world, the world would love his own : but 
because ye are not of the world, but I have chosen you out of the 
world, therefore the world hateth you. 

20 Remember the word that I said unto you, The servant is not 
greater than his lord. If they have persecuted me, they will also 
persecute you ; if they have kept my saying, they will keep yours also. 

21 But all these things will they do unto you for my name's sake 
because they know not him that sent me. 

22 If I had not come and spoken unto them, they had not had 
sin : but now they have no cloke for their sin. 

23 He that hateth me hateth my Father also. 

24 If I had not done among them the works which none other 
man did, they had not had sin : but now have they both seen and 
hated both me and my Father. 

25 But this cometh to pass, that the word might be fulfilled 
that is written in their law, They hated me without a cause. 

26 But when the Comforter is come, whom I will send unto you 
from the Father, even the Spirit of truth, which proceedeth from 
the Father, he shall testify of me : 

27 And ye also shall bear witness, because ye have been with 
me from the beginning. 

The first of the 1 1 more fruit ' ' that we bear after the cleansing 
is the power to abide in Jesus. Very much is said in this chapter 
about 1 'abiding" for that reason it has been called "the Abid- 
ing Chapter. " See verses 5, 7, 10. To abide means more than 
to make occasional visits. It means a permanent home. There 
are a great many of God's children who bear little fruit because 
they do not constantly abide in Him. Sin in the heart hinders 
them. It is worthy of note that the grape vine bears all its fruit 
on the branches. And Jesus bears his fruit in this world in us, 
his branches. Angels have not the privilege of bearing fruit as 
we have. 

He says, "Abide in me and I in you." He abides in us 
through the incoming of the Holy Spirit. He is like a good 
housekeeper, he will not dwell in an unclean house. He will make 
some visits and be with us a while but if we refuse to let him 
clean the house he will leave us. The disciples already knew the 



218 



COMMENTARY ON THE GOSPEL 



Holy Spirit (Chapter 14:17), but he had not yet come in to clean 
the temple — to get rid of the infected sap — and remain a perma- 
nent occupant. 

He reminds them in verse 5 that separated from him they could 
do nothing. All works of morality, ritualism, etc., will amount 
to nothing if we are not branches in the vine. 

"If a man abide not in me." There is a large class who 
once abode in him but are now withered, and will be lost. There 
is no "Once in grace always in grace. " 

A second of the ' ' more fruits ' ' is successful praying. If we 
abide in him and his words abide in us, we shall ask what we 
will and receive it. This is a great promise. The hindrance to 
prayer in the case of justified people is inbred sin. It makes a 
discord between our will and the divine will. When we are en- 
tirely sanctified — get rid of the sour sap of sin — the friction be- 
tween our will and the divine will is removed and we are in 
perfect harmony. Then we can pray in accordance with the 
divine will, and inspired by the Holy Ghost we will pray for the 
things God can give us. 

A third fruitage is a life that glorifies God. (Vs. 8.) Much 
fruit glorifies him. We then have our fruit unto holiness. Noth- 
ing glorifies God so much as to have his children holy, like him. 
It shows to men and angels that he is mightier than sin and 
Satan. "It is to the honor of God to have strong vigorous, holy 
children, entirely freed from sin, and perfectly filled with his 
love." (Clarke.) "So shall ye be my disciples." A disciple 
means a learner. We can not learn much from Christ unless we 
abide in him. 

It is •wonderful to hear him say in verse 9 that he has loved us 
"as the Father loves him." Is not this wonderful to think that 
Jesus loved us so? Therefore he wants us to continue (or abide 
Eev. Ver) in his love. It is by keeping his commandments. This 
is the same as not committing sin. We shall never get to any 
height of grace in this world where we shall not need constantly 
to be on the alert to know the will of God. We shall lose all the 
divine love we possess, if we are disobedient. He holds himself 
up as a model. Keep my commandments even as I have kept my 
Father's commandments. He means that if he has kept his 



ACCORDING TO ST. JOHN 



219 



Father's commandments so can we. Of course God does not 
expect as much of us as of the man Christ Jesus. 

A fourth fruitage that results from the cleansing is fulness 
of joy. This was the purpose of the whole parable: that his people 
might have the fulness of joy. For this reason he wants us 
cleansed and abiding in him. No one gets the fulness of joy 
until he has the sour sap of sin all purged out. Many followers 
of Jesus rejoice at times, but rejoice with trembling. Many 
rejoice when everything goes all right but when things go wrong 
their joy takes its flight. Eeligious joy does not depend on cir- 
cumstances or conditions. It is an artesian well that flows right 
on, when all the surface of the earth is parched, and surface water 
experiences have dried up. Every Christian has joy, but only 
those who have had the sour sap of sin sanctified out of them, 
rejoice evermore and in everything give thanks. God wants a 
joyful church to put the world under conviction of their need. 
There is more conviction in a Holy Spirit inspired shout than in 
whole sermons on hell fire. ' ' The religion of Jesus expels all 
misery from the hearts of those who receive it." (Clarke.) "One 
object of this address is that he may may perfect in them and 
us that Christian joy which is one of the fruits of the Spirit." 
(Abbott. ) ' ' Jesus is assured that he is not imposing a burden upon 
them but rather is revealing to them the secret of perfect joy." 
We may have this joy even in sorrow, as Jesus did. He spoke this 
parable just as he was going to Gethsemane (2 Cor. 6:10). Hav- 
ing told them of his relation to them he now tells them how to 
treat each other. As branches of the same vine, they should love 
one another. He commands it. They had been having strife 
just a few moments before as to the best place at the table. As 
sure as they got the cleansing they would love God and men 
perfectly. In verse 10 he tells them to abide in his love even as 
he abode in the Father's love. And now he tells them to love 
one another even as he had loved them. How can we love one 
another as Christ loved us? We can do it only when we are en- 
tirely sanctified and thus get rid of the sour sap of sin. 

Then the question comes, if they were to love one another 
as he loved them, how did he love them? With what kind of 
love? With a love that gives itself for those it loves. There 



220 COMMENTARY ON THE GOSPEL 



is no greater love than that which will die for those it loves. He 
is going to give his life for them and all the world. He wants 
them to have the same love for each other that gives itself for 
others. St. John says, ' 1 We ought to lay down our lives for the 
brethren.' 7 (2 John 3:16.) Laying down our lives for the 
brethren does not mean dying for them only, but also living lives 
of unselfishness and self-denial for the brethren, just as Jesus 
did all through his ministry. 

He here calls them friends. Disciples are called Christians 
three times in the Bible. But they are called saints or holy over 
sixty times. 

The test of discipleship and friendship with Jesus is keep- 
ing his commandments. The real church of Christ is the people 
who keep his commandments. 

Does Jesus call you his friend? He did these men from 
henceforth. It shows therefore that they were keeping his com- 
mandments. Friend is a nearer and dearer name than disciples 
or servants. These men were the friends of Jesus before Pente- 
cost — were keeping his commandments and therefore they were 
saved men. Some have the strange unseriptural notion that 
these friends of Jesus were not saved until Pentecost. Shall we 
say they were the unsaved friends of Jesus at this time? God 
forbid! Jesus said, he that is not with me is against me. He 
had clearly told them his secrets which he had received from 
his Father to them. Yet some think they were unsaved. Jesus 
never told his secrets to unsaved men. He had kept nothing back 
except the truths too strong for them. (Chap. 16:12.) How 
gradually (as we may see by studying the Gospels) he unfolded 
truth to them. 

A fifth fruitage is the power to keep their Christian experi- 
ence. We know it is often said we are not to seek to keep our 
experience but to seek an experience that will keep us. This is 
not quite correct, for both are true. If our experience keeps us, 
we shall keep it. And here he speaks about the fruit remaining. 
The fruit is "love, joy, peace, etc." 

He had chosen them to salvation and they did not resist the 
call as they could have done. This choosing did not save them. 
They became disciples and friends because they obeyed the call. 



ACCORDING TO ST. JOHN 



221 



He chose and ordained (appointed) them for the purpose of 
bringing forth fruit that would remain or keep. Every Chris- 
tian in this sense is ordained — that is to produce fruit that will 
keep. He may not be ordained to preach. As we have before 
said every Christian has the fruit of love, joy, peace, etc. But 
every Christian does not have perfect love, joy and peace. We 
see there are two degrees. Love which every Christian has and 
perfect love which the entirely sanctified have. The reason fruit 
does not keep is because some foreign substance gets in and 
causes ferment. He spoke this parable about the cleansing that 
they might get rid of the foreign substance — sin, and then all 
the fruit of the Spirit would keep. 

A second part of the life to which they (and us) are called 
is to pray successfully. Prayer is the greatest business we have 
on earth. Much encouragement to pray is given in chapters 14, 15 
and 16. 

A second time he commands that his disciples love one another. 
(Verses 12 and 17.) His idea in verse 17, is I have commanded 
you (in chapter 13, 14 and 15) by the symbols of the feet 
washing and the Vine and branches to have your hearts purified 
that you may love one another. They had had trouble with each 
other (Luke 22:24) just before he gave this talk. This then is 
Jesus' method — get the heart purified — to enable us to love one 
another surely and perfectly. 

Having by these symbols, the feet washing and vine shown 
them that they should have pure hearts in order to love one an- 
other, he now takes up their relation to the outside world. He 
wishes to prepare them for the fiery persecutions they, and every 
one else must meet who obtain the real pentecostal blessing. The 
worldly spirit all about us is against us. The world is a great 
enemy. If we are true to God it will hate us: if we are not true 
it will despise us. (Matt. 5:13; Luke 14:35.) He says in another 
place, ' ' Marvel not if the world hate you. ' ' It would be a marvel 
if the world hated some kinds of religion, for they are too near 
like it to call forth its persecution. "Many in the visible church 
may be of the world: some without the visible church may not 
be of the world." (Abbott.) By the world is meant not this 
terrestrial globe on which we live, but that moral atmosphere and 



222 



COMMENTAKY ON THE GOSPEL 



spirit about us that is hostile to holiness. ' ' It is the living, fallen 
unregenerate race with whom self-interest is supreme; to whom 
right is a word of feeble meaning and holiness a term of dis- 
gust." (Whedon.) Inbred sin is the essence of our enemy, 
the world. 

In proportion to the degree of our holiness, will we be hated 
by those to whom holiness is a rebuke. "As the followers of 
Christ were to be exposed to the hatred of the world, it was no 
small consolation to them to know that hatred would be only in 
proportion to their faith and holiness; and that consequently, 
instead of being troubled at the prospect of persecutions; they 
should rejoice, because that would always be a proof to them 
that they were in the very path that Jesus trod." (Clarke.) 
To be of the world is to be born of the flesh — to follow its lusts 
and shape our course after the ambitions and spirit of this world 
and not after the ambitions of the world to come. "The more 
we resemble him the greater enmity will proud and ungodly men 
feel towards us." (Scott.) 

We have another proof that these men were saved before 
Pentecost in verse 19, "I have chosen you out of the world. ' 7 The 
word church in Greek means "the called out ones." These were 
his church at this time. 1 ' Therefore the world hateth you. ' ' They 
were far from being unsaved when the world hated them. The 
world hates those who leave it. Jesus calls us to nothing less than 
separation from the world. We are not his unless we separate 
from the world. The genuineness of our religion can be judged 
by the attitude the world takes towards us. The world can easily 
tell whether we belong to it or not. 

So he tries to prepare them for the treatment they must meet 
from the world. And tells them they need expect no better treat- 
ment than he had received. Do we? 

There was a cause for their treatment, It was because the 
world did not know God. This is the reason men fight holiness. 
They do not know God. 

He says in vs. 24 that men are without excuse for he has 
come and given them light. He comes to all men. To the heathen 
he speaks through conscience and nature; to the Jew he spoke 
more clearly. Everyone who does not walk up to the degree of 



ACCORDING TO ST. JOHN 



223 



light, that he has received, is a sinner. So we have a definition 
of sin here. It is refusal to walk up to our light. He had done 
great works among these Jews, and hence they had no excuse for 
their sin. Every sinner in the Judgment will be without excuse. 
He says Psalms 35:19 and 69:4 were fulfilled in their hating him 
without a cause. Hatred of God was not confined to that time 
or nation. Men everywhere because of their carnal nature, hate 
God. 

Four times he speaks of the Comforter. (John 14:16, 26; 
15:26 and 16:7.) Their consolation in the hour of persecution 
was the testimony to them, of the Comforter. By his coming 
to them at Pentecost they knew that Jesus who ascended from 
Olivet had got to heaven, because he sent the Comforter as he 
had promised. By coming to the believer in sanctifying power 
he testifies to the life, death, atonement and resurrection of 
Jesus. 

Not only was the Spirit to testify but they also were to tes- 
tify. We thus may become partners with the Holy Spirit in 
Witnessing. Testimony is not only an honor and privilege, but 
it is the great evangelizing power of the church. We are, when 
testifying, in the same business as the Holy Spirit. 



CHAPTER XVI. 



THE PROMISE OF HOLINESS. 

A Warning Concerning the Opposition that Comes to Those Who 
Testify After they Have Received the Abiding Comforter. Vs. 
1-4. It is Better to Live With the Abiding Comforter Than 
to Have Lived in the Days of the Visible Christ. Vs. 5-7. The 
Holy Spirit is the Great Power in Carrying on the Work of 
Salvation. Vs. 8-11. He Will Give Light and Instruction as 
Fast as We Can Bear it. Vs. 12-14. The Indwelling Com- 
forter Brings Joy in Tribulation and Answer to Prayer. Vs. 
15-33. 

A WARNING CONCERNING THE OPPOSITION THAT 
COMES TO THOSE WHO TESTIFY AFTER THEY 
HAVE RECEIVED THE ABIDING 
COMFORTER. Vs. 1-4. 

1 These things have I spoken unto you, that ye should not he 
offended. 

2 They shall put you out of the synagogues : yea, the time 
cometh, that whosoever killeth you will think that he doeth God 
service. 

3 And these things will they do unto you, because they have 
not known the Father, nor me. 

4 But these things have I told you, that when the time shall 
come, ye may remember that I told you of them. And these things I 
said not unto you at the beginning, because I was with you. 

Notice the connection with the preceding chapters. He had 
been speaking of the abiding Comforter, and of the persecution 
which they should meet. In the previous chapter he closed by 
telling them that both themselves and the Holy Spirit, who was 
to abide in them, should testify of Him. We must remember 
the Scriptures are divided into chapters, for convenience and 
that there is no break in his discourse, but it goes right on with- 
out regard to the chapter division. So he was telling them (Ch. 

225 



226 COMMENTAEY ON THE GOSPEL 



15:27) that they and the Holy Ghost should bear witness and 
they must expect opposition. He had been telling them these 
things so that they would not be offended (stumbled) when oppo- 
sition came at their testimony. There are people to-day who make 
the same mistake. They think they can live so holy that every 
one will like them, and so when they get the opposition that 
such living and testimony brings, they get discouraged and lose 
their religion. Let us make up our minds that we must "face a 
frowning world." Persecution winnows out the chaff. Jesus 
makes his service seem rigorous to the carnal mind. He did not 
wish to be followed by a half-hearted crowd. An impostor would 
have pictured an easy delightful service with no hardship. The 
disciples after they got the Holy Ghost at Pentecost found this 
warning of Jesus true, and thus they proved the truth of the 
Christian religion. If we have any doubts to-day that "all that 
will live godly in Christ Jesus shall suffer persecution," all we 
need to do is to live that way and we can prove it. Whedon says, 
' ' So, even in the history of Christendom, a church in form, yet 
apostate in spirit may expel from its communion those who are 
in spirit and truth the purer and the truer church. But happily, 
often even from the communion of the excommunicated, there 
returns a blessed influence to purify and regenerate more or less 
the dead organism that expelled them." And all this because 
"the carnal mind is enmity against God." 

Many a time apostate churches have thought they were doing 
God 's cause a great favor in expelling holy people, whose spiritual 
status they could not understand. Saul of Tarsus really thought 
he was building up the kingdom of God, when he was really pull- 
ing it down. We may say of holiness fighters what Jesus said 
of his murderers. "They know not what they do." A good 
many think holiness work is fanatical and ought to be put down, 
simply because it is counter to public opinion. A great mass of 
people judge of a thing, not on its merits but on the opinion of 
the majority of the members of society. 

He gives the reason for this opposition thus: "Because they 
have not known the Father." As Wesley says in his comment, 
"This is the true root of persecution in all its forms." Why do 
many church members fight holiness? Because they are not liv- 



ACCORDING TO ST. JOHN 



227 



ing in a regenerate state — are not converted. "It is an invinci- 
ble proof of the truth of the Christian religion that Christ fore- 
told exactly whatever was to happen to himself and to his church: 
and that his church, being opposed by all the powers of the 
world, should yet triumph over them all by the sole strength of 
the Spirit and the Word of God." (Quesnel.) 

Jesus tells his disciples here that his revelation of truth had 
been gradual. "These things I said not unto you at the begin- 
ning." At the beginning he did not say anything about the 
Comforter and the persecution they must meet. He revealed now 
two classes of truths — the personality and work of the Holy Spirit 
and the persecution they must encounter. They could not have 
endorsed or understood these truths at all when they first became 
his disciples. We are all in school and God does not bring the 
truth before us any faster than we are qualified for it. (See verse 
12.) He had already been telling them of the necessity of daily 
cross-bearing. Now he unfolds more clearly what he means. 

IT IS BETTER TO LIVE WITH THE ABIDING COMFORTER 
THAN TO HAVE LIVED IN THE DAYS 
OF THE VISIBLE CHRIST. 
Vs. 5-7. 

5 But now I go my way to him that sent me ; and none of you 
asketh me, Whither goest thou? 

6 But because I have said these things unto you, sorrow hath 
filled your heart. 

7 Nevertheless I tell you the truth ; It is expedient for you 
that I go away : for if I go not away, the Comforter will not come 
unto you ; but if I depart, I will send him unto you. 

How sorrow blinds our eyes to the actual condition of things. 
Sorrow hides the heavenly light in which we should view ail 
things. We sorrow for our friends, and sometimes carry it to 
such an extent that we forget that they are blessed and are liv- 
ing in the light of heaven's eternal day. We forget their gain, 
in looking at the magnitude of our loss. The thoughts of these 
disciples were on the world of opposition in which he was leav- 



228 COMMENTAEY ON THE GOSPEL 



ing them, and not on the world of glory to which he was going. 
But when he finally ascended from Olivet, they had gained the 
victory and returned to Jerusalem in a joyful spirit. (Luke 
24:52-53.) 

It was now better for them to have him go. There were 
truths that they had to learn, which could be learned only by his 
being present. There were truths now for them to learn that 
could be learned better by his absence. The Holy Spirit was now 
to be their teacher. We learn from this that it is better to live in 
the dispensation of the Holy Spirit than to have lived on earth 
when Jesus did. ' ' The Comforter will not come unto you. ' ' The 
Holy Spirit had come to a few (prophets, priests, kings) to qualify 
them for their ofiiee. But now he was coming (after Pentecost) to 
the disciples and all believers who should tarry, pray and receive 
Him. (Acts 2:17-18.) 

The Word translated Comforter is Paraclete in the Greek. ' ' It 
commonly signified 'One who is summoned to the side of another' 
to aid him in a court of justice, and was particularly 'an advo- 
cate' or 'pleader', not one who 'encourages or comforts'. The 
idea of pleading, arguing, convincing, instructing, convicting, is 
prominent in every instance in the Gospel." (Lightfoot.) With 
the prophecy of persecution comes the assurance of One who would 
be with them to stand by them. It is so with us to-day. If our 
testimony stirs up the carnal mind we shall have One with us to 
fight our battles. 

THE HOLY SPIRIT IS THE GREAT POWER IN CARRYING 
ON THE WORK OF SALVATION. Vs. 8-11. 

8 And when he is come, he will reprove the world of sin, and 

of righteousness, and of judgment : 

9 Of sin, because they believe not on me ; 

10 Of righteousness, because I go to my Father, and ye see me 
no more ; 

11 Of judgment, because the prince of this world is judged. 

In verse 8 as well as in Chapter 15:26 the Holy Spirit is called 
He not it. Some people look upon Him as only an influence. He 
is as truly a person as the Father or Son. 

Here we have the twofold ofiice of the Holy Spirit described. 



ACCORDING TO ST. JOHN 



229 



In verses 8-11 Jesus tells of his relation to the unsaved world. In 
verses 13-14 he describes his relation and office to the church. He 
convicts every man born into this world, in Christian or heathen 
lands, shining in greater or less degree into their hearts and mak- 
ing them feel their guilt. In Christian lands men are guilty of 
rejecting the historical Christ. In heathen lands he convicts them 
for rejecting the essential Christ (John 1:9), whose light shines 
on them and whose atonement is so efficacious as to make salvation 
possible to every honest heathen. 

He reproves or convicts the unsaved world of three things: 
Sin, because they believe not on Christ, The latter is the only 
way out of sin and its punishment. The soul who refuses to ac- 
cept Jesus can escape neither sin nor its consequences. Hence he 
is condemned, when he might have been acquitted if he had be- 
lieved on Jesus. He ought to be condemned, who refuses the only 
way of escape. The Spirit shows men the heinousness of sin, 
makes them feel their guilt and see that Christ is the only way 
of escape. It is a terrible thing to reject Jesus Christ. 

' ' Of righteousness. ' y Eighteousness means Tightness. This is 
a state of freedom from sin. (See Dan. 4:27; Eom. 6:18-19; 1 
Cor. 15:34.) The Holy Spirit convicts men of sinning — breaking 
God's law. He convicts also of righteousness — shows them that 
they ought to be right. The first (guilt) is blotted out when they 
come to God for forgiveness. The second element of conviction 
(for lack of holiness) is not fully done away until men are sanc- 
tified wholly. " Eighteousness is primarily rectitude, uprightness, 
perf ectitude of character. ' ' Every sinner feels his need of holi- 
ness, which is nothing else but being right. 

Why did Jesus say the Holy Spirit convicts of righteousness 
" because I go to my Father?" For this reason, Jesus the per- 
fect pattern of righteousness was to be removed from the sight of 
the world. They could no longer see in him, the example of what 
they should be, and so the Spirit would put in their hearts the 
standard of holiness and make them see what they ought to be. 
Whedon paraphrases it thus: "That is, I go through the great 
work which both evidences my righteousness and wins my right to 
bestow justification, sanctification and eternal life on all who be- 
lieve in me. ' ' 



230 



COMMENTARY ON THE GOSPEL 



Of judgment because the prince of this world is judged. The 
correct translation is ' ' The prince of this world has been judged. ' ' 
(Rev. Ver.) Satan, the prince of this world (John 12:31) has 
been cast out of heaven, because of sin already. (Luke 10:18; 
Jude 6.) And the Holy Spirit will keep in men's thoughts a fear- 
ful looking forward to the Judgment Day, when all those who sin 
will meet with the same fate. The word translated Comforter 
means Advocate also. To the believer he is an Advocate to fight 
our battles. To the unbelievers he is the prosecuting Attorney at 
the bar of conscience to convict of present sin, needed righteous- 
ness and approaching judgment. 

JESUS GIVES LIGHT AND INSTRUCTION AS FAST AS WE 
CAN BEAR IT. Vs. 12-14. 

12 I have yet many things to say unto you, hut ye cannot hear 
them now. 

13 Howbeit when he, the Spirit of truth, is come, he will guide 
you into all truth : for he shall not speak of himself ; but what- 
soever he shall hear, tbat shall he speak : and he will shew you 
things to come. 

14 He shall glorify me : for he shall receive of mine, and shall 
shew it unto you. 

See how gradually Jesus had led them from the day when he 
said : ' 1 Follow me and I will make you fishers of men. ' ' Grad- 
ually he had unfolded his approaching crucifixion. Gradually he had 
told them of the treatment they must expect. And little by little 
he had taught them concerning the gift of the Holy Spirit. For 
the same reason he can not tell us all of the deep things of God 
when we first believe. "We can not bear them. If the Spirit should 
reveal the depths of the carnal mind at the time we were seeking 
pardon for our sinful acts, we would be completely discouraged. 
We could not bear it. 

Notice again the number of times (six) he uses the third per- 
sonal pronoun, in verse 13 and in verse 14 it is used twice. No 
good Bible scholar will apply the pronoun it to the Holy Spirit. 
He is a person — not an influence. 

When the Holy Spirit came, he would guide them into all the 
truth as it is in Jesus, for his office work is to reveal Jesus. He 



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231 



does not speak independently but in connection with the other 
two Persons of the Trinity. Whatsoever he heard he would speak. 
(Vs. 13.) This teaches that the Holy Spirit reveals the will of 
the Godhead. Dr. Hodge calls him "The executive of the God- 
head/' 

The Holy Spirit is a revealer of spiritual things and events. 
Just as he reveals to the impenitent the future Judgment, he re- 
veals to the believers the certainty of the Second Advent of Jesus. 
Eminent saints have testified that just before great furnace trials 
they have been fortified by special presentiments and preparation 
by the Holy Spirit. 

He gives one of the proofs whereby we may know that he is 
in us. He will glorify not himself but Jesus, and beget in us an 
earnest desire to glorify Jesus. Any experience that draws our 
minds away from Jesus is not of the Holy Spirit. 

Another office of the Holy Spirit is to reveal to the believer — 
not new truths but to reveal to us in our advancing experience the 
relation of death and the atonement of Jesus to our own individ- 
ual experience. Any blessing or revelation after we are entirely 
sanctified that does not reveal more of Jesus is spurious. 

THE INDWELLING COMFORTER BRINGS JOY IN TRIBU- 
LATION AND ANSWER TO PRAYERS. Vs. 15-33. 

15 All things that the Father hath are mine : therefore said 
I, that he shall take of mine, and shall shew it unto you. 

16 A little while, and ye shall not see me : and again, a little 
while, and ye shall see me, because I go to the Father. 

17 Then said some of his disciples among themselves, What is 
this that he saith unto us, A little while, and ye shall not see me : 
and again, a little while, and ye shall see me : and, Because I go 
to the Father? 

18 They said therefore, What is this that he saith, A little 
while? we cannot tell what he saith. 

19 Now Jesus knew that they were desirous to ask him, and said 
unto them, Do ye enquire among yourselves of that I said, A little 
while, and ye shall not see me : and again, a little while, and ye 
shall see me? 

20 Verily, verily, I say unto you, That ye shall weep and lament, 
but the world shall rejoice : and ye shall be sorrowful, but your 
sorrow shall be turned into joy. 



232 COMMENT AEY ON THE GOSPEL 



21 A woman when she is in travail hath sorrow, because her 
hour is come : but as soon as she is delivered of the child, she 
remembereth no more the anguish, for joy that a man is born into 
the world. 

22 And ye now therefore have sorrow : but I will see you again, 
and your heart shall rejoice, and your joy no man taketh from you. 

23 And in that day ye shall ask me nothing. Verily, verily, I 
say unto you, Whatsoever ye shall ask the Father in my name, he 
will give it you. 

24 Hitherto have ye asked nothing in my name : ask, and ye 
shall receive, that your joy may be full. 

25 These things have I spoken unto you in proverbs : but the 
time cometh, when I shall no more speak unto you in proverbs, but 
I shall shew you plainly of the Father. 

26 At that day ye shall ask in my name : and I say not unto 
you, that I will pray the Father for you : 

27 For the father himself loveth you because ye have loved me, 
and have believed that I came out from God. 

28 I came forth from the Father, and am come into the world : 
again, I leave the world, and go to the Father. 

29 His disciples said unto him, Lo, now speakest thou plainly, 
and speakest no proverb. 

30 Now are we sure that thou knowest all things, and needest 
not that any man should ask thee : by this we believe that thou 
earnest forth from God. 

31 Jesus answered them, Do ye now believe? 

32 Behold, the hour cometh, yea, is now come, that ye shall be 
scattered, every man to his own, and shall leave me alone : and 
yet I am not alone, because the Father is with me. 

33 These things I have spoken unto you, that in me ye might 
have peace. In the world ye shall have tribulation : but be of good 
cheer ; I have overcome the world. 

The three persons of the Holy Trinity are mentioned in verse 
15. Jesus tells the disciples that he is going away for a time, or 
rather that he would disappear for a little time in the tomb for 
three days and then would reappear to them. This statement 
mystified them, and made some of them query as to what he 
meant. He had told them in John 14 : 19 that the world would lose 
sight of him, but now when he tells them that they too would lose 
sight of him, they are puzzled, and asked the meaning of his state- 
ments. When we do not understand the words of Jesus, it is the 
best thing for us to ask others and talk with others. Let us never 
read the words of Jesus without trying to understand them. How 
much Bible reading there is to no purpose! 



ACCORDING TO ST, JOHN 



233 



So Jesus knew of their questioning and took up the matter 
with his frequently used expression when he was about to utter 
some unusually weighty truth thus : ' ' Verily, verily, ' 7 or * 1 Amen, 
amen." "Ye shall weep and lament. 7 ' He spoke this evidently 
concerning their feelings when they saw him hanging on the 
cross. (Luke 23:27-28.) On the other hand the world would re- 
joice at the very event that caused them to weep. The world 
would rejoice because they thought they had got rid of him. 

But the sorrow that they felt at his death would be forgotten 
at the joy of his resurrection. Their soul travail would be fol- 
lowed by gladness. Consequently he encourages them by saying 
1 ' I will see you again. ' ' He would see them after his resurrection. 
He would also see them when they were baptized with the Holy 
Ghost at Pentecost, although not with the natural eye. The joy 
of Pentecost would more than compensate for their sorrow. And 
it would be a joy that no man could take from them. They would 
lose their sorrow (Vs. 20) but never their joy. 

"In that day" (Vs. 23). This was not the day of the resur- 
rection, but the day of Pentecost; after the descent of the Spirit. 
In that day they would not have to be asking questions for infor- 
mation, such as they had been asking in verse 17. There are two 
askings in verse 23. There are two different Greek verbs here. 
The one in the first part of the verse means to ask for information 
as they had been doing in verse 17. The other in the last of the 
verse means to make request in prayer for certain objects; asked 
for in the name of Jesus. See comments on John 14:1-18, for ex- 
planation of the phrase "ask in my name." We like the (correct) 
Revised Version. It renders verse 23 thus, "If ye shall ask the 
Father anything, he will give it in my name." He will give it 
for the sake of Jesus. 

Hitherto they had not when they prayed plead the promises for 
Jesus' sake. They had used the old forms of prayer — much as 
the Jews of to-day do. 

They had joy before. As all justified souls have. But there 
is a fulness of joy that comes with the abiding Comforter. Joy 
is the experience of regeneration. Fulness of joy is the experi- 
ence of entire sanctification, which comes when the Holy Spirit 
comes in his fulness. He says still further I have been speaking 



234 COMMENTARY ON THE GOSPEL 



to you in parables hitherto, but the time will come when I shall 
no more speak in parables. He has been obliged to speak in figures 
in order to get the truth before their comprehension. He had 
given them the parable of the Vine and the branches and (Chap- 
ter 15) also the feet washing in the former part of this discourse 
(Chapter 13:3-17). But the time was coming when that would be 
no longer necessary. 

Again he speaks of the Day of Pentecost as ' ' that day. ' ' (Vs. 
26.) When the Pentecostal baptism had fallen upon them they 
might pray in his name and receive answers to their prayers. "I 
say not unto you that I will pray the Father for you." He will 
not need after Pentecost to pray for them as if they were unrecon- 
ciled to God. He did not need to act as mediator. 

If we love Jesus, the Father will love us. (Vs. 27.) 

It is impossible to understand verse 28 without believing that 
Jesus taught that he was divine. Bruce says "It asserts doc- 
trines utterly incompatible with a merely human view of Christ's 
person, and makes his divinity the fundamental article of the 
creed." The modern Unitarians try to explain it away. But his 
disciples now begin to understand him as claiming divinity, and 
they say (Vs. 29), "Now speakest thou plainly. Now we are 
sure that thou knowest all things." They thought so because 
he had read the thoughts of their hearts. They thought his former 
allusions were only parables. "They commended him so warmly 
for this word as to make it appear that they had been much dis- 
satisfied with his references to a violent and humiliating doom. 
Much there is of this faith which is simply disguised unbelief. 
Men toss aside all those utterances of the word, which do not 
chime in with their own preconceived theories, and lay hold of 
something which they imagine, well expresses what they want to 
believe. ' 7 ( Bowen. ) 

They had a faith which could not stand testing. They be- 
lieved in his divinity, as seen in verse 30. But the hour of danger 
and trial requires a different faith, something more than faith in 
a creed. So he told them the hour of testing would come, when 
they would be scattered, leaving him alone. But he would not be 
abandoned, for his Father would be with him. 

Now we learn the object of this discourse given in chapters 



ACCORDING TO ST. JOHN 



235 



13 to 16. It was that they might have peace through trusting him. 
"Our faith is not to spring from justification by faith, nor from 
sanetification by the Spirit, nor from the most thrilling promises, 
nor the most joyous hopes; but from Christ the fountain" (Cum- 
ming). Peace is the normal state of every heart that has ex- 
perienced the cleansing of the Spirit mentioned in these and prev- 
ious chapters. All the words of Jesus were designed to bring 
peace. 

He tells them plainly that they would have tribulation, but 
peace in the midst of it — a seeming impossibility. (Eom. 5:3; 2 
Cor. 4:8-9.) But like cold water in a thirsty land he lets fall 
these words, "Be of good cheer." The reason for this is that 
the world is not an invincible enemy for he has overcome it. And 
if we have Christ in us, he can overcome the world through us. 
That is the way we are to live. 



CHAPTER XVIL 



PRAYER FOR HOLINESS. 

Christ's Intercessory Prayer for His Disciples, That They May be 
Kept, Sanctified, United, and Glorified, and That Through 
Their Sanctification the World May be Reached. Vs. 1-26. 

CHRIST 'S INTERCESSORY PRAYER FOR HIS DISCIPLES, 
THAT THEY MAY BE KEPT, SANCTIFIED, UNITED, 
AND GLORIFIED, AND THAT THROUGH THEIR 
SANCTIFICATION THE WORLD MAY BE 
REACHED. Vs. 1-26. 

I These words spake Jesus, and lifted up his eyes to heaven, 
and said, Father, the hour is come ; glorify thy Son, that thy Son also 
may glorify thee : 

2- As thou hast given him power over all flesh, that he should 
give eternal life to as many as thou hast given him. 

3 And this is life eternal, that they might know thee the only 
true God, and Jesus Christ whom thou hast sent. 

4 I have glorified thee on the earth : I have finished the work 
which thou gavest me to do. 

5 And now, O Father, glorify thou me with thine own self with 
the glory which I had with thee before the world was. 

6 I have manifested thy name unto the men which thou gavest 
me out of the world : thine they were, and thou gavest them me ; and 
they have kept thy word. 

7 Now they have known that all things whatsoever thou hast 
given me are of thee. 

8 For I have given unto them the words which thou gavest me ; 
and they have received them, and have known surely that I came out 
from thee, and they have believed that thou didst send me. 

9 I pray for them : I pray not for the world, hut for them which 
thou hast given me ; for they are thine. 

10 And all mine are thine, and thine are mine ; and I am glorified 
in them. 

II And now I am no more in the world, but these are in the 
world and I come to thee. Holy Father keep through thine own 
name those whom thou hast given me, that they may be one, as we are. 

12 While I was with them in the world, I kept them in thy 



237 



238 COMMENTAEY ON THE GOSPEL 



name ; those that thou Tavest me I have kept, and none of them is 
lost, but the son of perdition ; that the scripture might be fulfilled. 

13 And now I come to thee ; and these things I speak in the 
world, that they might rave my joy fulfilled in themselves. 

14 I have given them thy word ; and the world hath hated them, 
because they are not of the world, even as I am not of the world. 

15 I pray not that thou shouldest take them out of the world, but 
that thou shouldest keep them from the evil. 

16 They are not of the world, even as I am not of the world. 

17 Sanctify them through thy truth : thy word is truth. 

18 As thou hast sent me into the world, even so have I also sent 
them into the world. 

19 And for their sakes I sanctify myself, that they also might be 
sanctified through the truth. 

20 Neither pray I for these alone, but for them also which shall 
believe on me through their word; 

21 That they all may be one ; as thou, Father, art in me, and I 
in thee, that they also may be one in us : that the world may believe 
that thou hast sent me. 

22 And the glory wMch thou gavest me I have given tl:em ; that 
they may be one, even as we are one : 

23 I in them, and thou in me, that they may be made perfect in 
one ; and that the world may know that thou hast sent me, and hast 
loved them, as thou hast loved me. 

24 Father, I will that they also, whom thou hast given me, be 
with me where I am ; that they may behold my glory, which thou hast 
given me : for thou lovest me before the foundation of the world. 

25 O righteous Father, the world hath not known thee ; but I have 
known thee, and these have known that thou hast sent me. 

26 And I have declared unto them the name, and will declare it : 
that the love wherewith thou hast loved me may be in them, and I 
in them. 

This prayer (as has often been remarked) should properly 
speaking, he called The Lord's Prayer, because he offered it. 
While the prayer in Matt. 6:9 and Luke 11:2 should be called 
"the disciple's prayer" because it was given for the use of his 
disciples. It is a prayer for all disciples of all ages of the world 
(Vs. 20). It takes in the reader of these lines as truly as the 
eleven for whom he prayed. 

Jesus in the previous four chapters had been addressing his 
disciples, and now he turns from them to pray to his Father. He 
addresses his Father as easily and naturally as he did his disciples. 
He had been talking to them and now he prays for them. He thus 
closes his sermon with prayer. It is a good practice for preachers 



ACCORDING TO ST. JOHN 



239 



and teachers to close their sermons and addresses with vocal prayer. 
It helps rivet the truth. Notice in chapters 13, 14, 15 and 16 he 
had been showing them their need of entire cleansing by the sym- 
bols of the feet washing, and the Vine and the Branches. Now 
he finishes these discourses with a prayer for their entire sancti- 
fication. This is the central petition of the prayer (Vs. 17). This 
wonderful prayer takes hold of heaven and earth. It shows that 
we have a Jesus who interceded for his disciples while on earth — 
the same, who is interceding for them in heaven. 

He had told them several times in the preceding chapters that 
whatsoever they desired, when they prayed, should be granted, and 
now he prays for their sanctification. Can any one believe that 
his own prayer could not be answered? If these disciples could 
not be sanctified then Jesus made a mistake in praying for their 
sanctification. Melancthon says ' ' There is no voice which has 
ever been heard, either in heaven or in earth more exalted, more 
holy, more fruitful, than this prayer offered up by the Son of 
God himself. ' 7 Luther says ' ' Plain and simple as it sounds, 
it is so rich, so deep, and broad, that no man can fathom it. If 
Christ were not divine, if he were not more than a man, it were 
blasphemy to have uttered it.'' Wesley says "This chapter con- 
tains the earnest words and the deepest sense of any in all the 
Scriptures; yet is here no incoherent rhapsody, but the whole is 
closely and exactly connected." 

Notice the difference in his prayer and that he gave the dis- 
ciples in Matt. 6:9. There he says "Our Father" as a model for 
the use of the disciples. Here he says ' ' Father. 7 7 He was the 
Son of God in a sense that no one else ever can be. He was the 
' ' only begotten Son. 7 7 We are adopted sons. 

The first utterance of the prayer is (Verse 1) "The hour is 
come. 7 7 It was the hour of all history, and from which Christian 
history is reckoned. It was the hour (1) of his humiliation, (2) 
of the fulfillment of the law, (3) of the atonement, (4) of triumph 
over death and hell, (5) of mercy, (6) of his glorification. 

"Glorify thy Son. 77 The crucifixion was the glorification of 
Jesus. This was manifest in the self-sacrifice and love manifested 
by the sufferer on the cross, and in the darkening of the sun, the 
rending of the earth, and the opening of the graves. These made 



240 



COMMENTARY ON THE GOSPEL 



an impression on the bystanders as well as upon all ages of the 
world since. The divine glory shone out in the sacrifice of Cal- 
vary. And the glory of the cross is increasing with the centuries. 
All that he desired the divine glorification in himself for, was that 
he might return reciprocal glory to his Father. We ought to imi- 
tate him and desire no blessing to consume on ourselves but simply 
that we may glorify God. 

Verse 2. Through his atonement the authority had been given 
him over all flesh, that is to give the light of saving truth to all 
men, leading to their awakening, according to John 1:9. This 
awakening has been given to all men, but eternal life is given 
only to those who have been given to Jesus by the Father, because 
they have believed (see Vs. 8, 20). 

This awakening and salvation are given only that men may 
come to know God. This is the only real life there is in the world. 
All else is animal existence. Here we have Jesus' own definition 
of eternal life. It is to know God. Soul-union with God is eternal 
life. This is the way Jesus glorifies God — to take a sinner and 
so acquaint him with God that eternal life springs up in his dead 
soul. 

Verse 3. "The only true God." Here he attacks all false 
gods and religious systems. In verse 3 we have the compound 
word, Jesus Christ. Whedon says ' ' This is the only place in the 
Gospels in which the compound word, Jesus Christ is used. ' ' This 
is a mistake. (See Matt. 1:1, 18; John 1:17.) Jesus in this verse 
makes the knowledge of God and himself necessary to eternal fife. 
This shows that Jesus was more than man. 

Verse 4. ' ' I have glorified thee. ' ' The Revised Version omits 
have. Jesus speaks now as if from the cross. 1 ' I glorified thee. ' ' 
To all intents and purposes, in his consecration and determination 
of mind the sacrifice of Calvary had been made. He prays by 
anticipation as if it were accomplished and he was already on the 
cross, because he knew it would be done. He had finished the work 
that God gave him to do. God gives all his sons a work to do. 
Jesus was the only begotten Son. He had a vast infinite work in 
the Atonement that none of us can do. But all of us, who are 
adopted sons have our little work to perform. God has his plan 



ACCORDING TO ST. JOHN 



241 



for every man. "We may do our work faithfully in our little sphere 
as Jesus did in his great orbit. Paul did. (2 Tim. 4:7.) 

Verse 5. Jesus says here that he had glory with his Father 
before the world was created. No mere man could truthfully make 
8uch a statement. This is the same truth given by John in Chap- 
ter 1 : 1. He was about to offer himself for the sins of the world 
and he prayed that the eternal glory might be manifested in him 
in his approaching suffering and death. 

Verse 6. Jesus gives us a true model of prayer. Having prayed 
first that God might be glorified he now prays for his disciples. 
We are not to pray for anything else until we are ready and 
anxious that God may be glorified in us. He taught us how to 
carry out the spirit of the prayer, ' ' Hallowed be thy name. ' ' So 
we find that this prayer and that of Matt. 6:9 require first of all 
a desire for the divine glory to be manifest. He made the name 
of his Father shine among men. So must we. The remaining 
verses of the chapter clearly indicate that these disciples were 
regenerate at this time, notwithstanding the purely gratuitous as- 
sumptions of those who deny their regeneration, before Pentecost. 
If these men were unsaved at this time, then no one ever was saved. 
The proofs of their regeneration and justification are too strong 
and numerous to deny. If any one asserts to you that these men 
were unsaved before Pentecost, ask them to read this chapter with 
you, verse by verse. This verse says they already belonged to God, 
before they were given to Jesus. These men had been converted 
under the ministry of John the Baptist. Sinners do not belong to 
God. These men were not sinners. They kept the word of Jesus. 
That is, they obeyed him. Sin, means the breaking of the divine 
commands. These men did not break them. There are people 
today who claim conversion, who do not live as well as these men, 
for they say they have to commit sin. 

They had eternal life, for they had been given to him by the 
Father. And all given to him by the Father, have eternal life. 
(Piead verse 2.) 

Verse 7. They had spiritual knowledge which comes from the 
experience of eternal life already given them. (Vs. 2.) It is more 
than intellectual knowledge. They already had according to this 
verse sufficient spiritual insight to recognize the spiritual, divine 



242 



COMMENTAEY ON THE GOSPEL 



nature of the Christian system. The true evidences of Christianity 
are in heart knowledge and experience. 

Verse 8. Here we learn the course of the doctrine of the New 
Testament. These disciples were so spiritual that Jesus could 
select them as fit to hand down his doctrines to the world. They 
must therefore have been regenerate. Jesus would not leave his 
truth in the hands of sinners. It would be strange indeed if that 
supposition was true. ' ' And they have received them. ' ' The 
Kev. Ver. omits "them" and it reads "They have received. " 
They had received more than the words of Jesus. They received 
him also (See Chapter 1:12) and thus receiving they became the 
sons of God. They not only received his doctrines but by re- 
ceiving him, they had the experience of regeneration, whereby 
they knew ' 1 surely that I came out from thee. ' ' There is nothing 
surer than the knowledge that comes from experience. The Ke- 
vised Version translates "Surely' 7 by the words "of a truth." 
This is the sure method of certainty, of the divinity of Jesus. 
They had done the will of God and hence knew of the doctrine 
(John 7:17). "They have believed." This is still another proof 
that they were regenerated. 

Verse 9. Just now he was not praying for the world of sin- 
ners but for his own disciples. He prayed for the sinners when 
upon the cross. He was praying that these disciples might be 
sanctified. (Vs. 17.) We find no prayers for the sanctification of 
sinners in the Bible. The prayers, commands and exhortations to 
sanctification are always to the church. The prayers for sinners 
are always for their conversion. "What must be asked for the 
world is that it be converted, not that it be sanctified and kept." 
"He now prayed for those that loved God." (Barnes.) Whedon 
says "When Christ intercedes as here for the Church it is that it 
may be, as here, preserved, sanctified and glorified. When he prays 
for the world, it is that it may be converted and forgiven. ' 7 Wes- 
ley notes that these petitions are "adapted to the state of holi- 
ness only," and that he prays for the world in verses 21-23, after 
he has ceased praying for believers. Notice how important Jesus 
considered the sanctification of the church, for he prayed for this 
before he prayed for the salvation of sinners. This is the true 
order. It always works that way. The sanctification of the church 



ACCORDING TO ST. JOHN 



243 



puts it at its best in the work of saving sinners. Here then 
in verse 9 we have another evidence of their regenerate condition. 
He repeats in this verse what he had said in verse 6 — "they are 
thine. ; ; Certainly such people were not unsaved. 

Verse 10. The Revised Version renders the first clause, "All 
mine are thine." Jesus is joint owner, with his Father, of the 
disciples at this time. Jesus was glorified in these disciples. They 
were not unregenerate then. Jesus is not glorified in sinners, but 
the devil is. One reason that he prayed for their sanctification 
in verse 17 was because he was glorified in them, in a measure, but 
by being sanctified he was glorified in the fullest measure. ' 1 Their 
preservation and glorification will manifest the Son's glory." 
(Abbott.) As much as sin or sinful nature remained in disciples, 
so far it glorified Satan. Hence the need of complete sanc- 
tification. 

Verse 11. They were in the world as his representatives and 
how much they needed purity of heart. The great desire of his 
heart here, before going to Calvary was to leave a holy church 
behind him, for this reason he says "I come to thee." He prays 
"Keep them through thine own name." He prays the "Holy 
Father" to keep them: i. e., to keep them in holiness. As some 
one says "Thus by the appelation 'Holy' Father, Christ appeals 
to the cleansing nature of the Father." 

"That they may be one." His series of symbols and dis- 
courses began after their quarrel for position (Luke 22:24-26). 
He wants them kept united, and nothing but the experience of 
perfect love in a heart cleansed from all sin will preserve harmony 
among the people of God. "As we are." Jesus wants his people 
united in perfect love, just as he and his Father are united in 
perfect love. There is nothing that will enable us to reach that 
standard except the cleansing of the heart from sin. 

Verse 12. See another evidence of their being already saved. 
He had been keeping them in the name of his Father. A person 
thus kept must be regenerated. He still further states "none of 
them is lost." Then they must surely be saved persons, except 
Judas, "the son of perdition." And this was in harmony with 
the prophecy of Psalm 109:8. The divine foreknowledge that 
Judas would betray his master did not cause him to do it, any 



244 COMMENTARY ON THE GOSPEL 



more than the foreknowledge of an eclipse of the sun, by an as- 
tronomer causes the eclipse. 

Verse 13. Jesus spoke these things (contained in chapters 
13-17) in the world that they might be taken down in writing. 
These are more than words written by holy men. These are the 
words spoken by Jesus himself, that the church in all ages might 
have the fulness of his joy. As the cleansing of the heart and the 
abiding of the Comforter are the burden of these chapters, we see 
that this great blessing of the cleansing abiding Comforter is to 
give fulness of joy. 

Verse 14. He had entrusted the doctrine of Christianity to 
these regenerate men but not to the world. He would not have 
given his precious doctrine to sinners. 1 1 The world hateth them. ' 1 
Another proof of their regeneration. He states in this verse that 
they were as separate from the world as he was himself. Any 
teaching that they were not now the sons of God would rule Jesus 
out of the family of God too, according to this verse. 

Verse 15. This verse is an unanswerable argument to those 
who say if we should be made holy, we would be too good for 
this world and God would take us straight to heaven. Jesus prayed 
that his disciples might stay in this world. Holy people are the 
salt of this world. Those people who are afraid to be made holy 
lest they be taken to heaven, evidently do not want to go to 
heaven. This verse too strikes at the notion that we must retire 
from this world to a nunnery or monastery in order to live a 
holy life. 

Verse 16. This verse is a repetition of verse 14. It shows 
again that these are saved men for whose sanctification he prays. 

Verse 17. He prays that they might be sanctified through (or 
in Eevised Version) in the truth, in order that they may be kept 
from the evil that is in the world, of which he speaks in verse 15. 
We remark concerning this petition for their sanctification. (1) 
It was offered for those who were regenerate. Notice the evi- 
dences of it in this chapter, (a) They had already been given to 
him by the Father. (Vs. 6, 9, 11.) (b) They had therefore al- 
ready obtained eternal life. (Vs. 2.) (c) He had manifested the 
divine name unto them because they were spiritual; the world had 
received no such manifestation. (Vs. 6.) (d) They belonged 



ACCOKDING TO ST. JOHN 



245 



to God in a peculiar sense. (Vs. 6, 9.) (e) They had been obed- 
ient to God. (Vs. 6.) (f) They had that knowledge of divine 
things which comes from experience. (Vs. 7, 25.) (g) Christ 
had intrusted his truth with them as he was about to leave the 
world. (Vs. 8, 14.) (h) They had received Jesus by saving faith. 
(Vs. 8.) (i) Jesus was glorified in them (Vs. 10.) (j) Jesus 
had kept them hitherto from apostacy. (Vs. 12.) (k) They were 
not of the world, but as separate from it as Jesus himself. (Vs. 
14, 16.) (1) The world hated them because they were of another 
world. (Vs. 14.) (m) They had already received of his glory. 
(Vs. 22.) If then these men were not regenerated, we know not 
where or in whom to look for regeneration in this world. 

2. They yet had a sinful nature as manifested in their strife 
a few minutes before. (Luke 22:24.) Therefore they needed to 
be sanctified and thus have the carnal element of their nature 
eliminated. 

3. Their sanctification was the most important subject for 
which he prayed after he had prayed for his own glorification. 
He could not die in peace until he had prayed for their sanctifi- 
cation. Hence sanctification is no ordinary subject. Some people 
think we make it too much a specialty; but Jesus and his Bible 
make it such. 

4. This sanctification was to be through the medium of the 
truth — in accordance with the commands, precepts, exhortations, 
promises, and prayers for holiness, all through the word of God. 
Notice how much is said in the Bible about sanctification through 
the medium of the word. (Eph. 5:20; II Thess. 2:13; Ps. 119:1, 
9, 11.) They were to be sanctified in the truth that they might 
have truth in the inward parts. (Ps. 51:6.) 

5. This was accomplished at Pentecost. (See Acts 15:9.) 
" Consecrate them by the anointing of the Spirit to their office 
and perfect them in holiness by means of the Word." (Wesley.) 

Verse 18. He sends his disciples into the world on the same 
mission for which he came, to manifest the love and truth of God 
and to give this life for the world. Hence the necessity of entire 
consecration and sanctification in order to properly qualify them 
for their life work. This is the first reason he offers for their 
sanctification. 



246 COMMENTAEY ON THE GOSPEL 



Verse 19. The word ' ' sanetification " in this verse is used in 
two senses. (1) It means to consecrate; (2) to purify. Jesus 
had no sin, so the first definition only applied to him. He con- 
secrated himself by the death on the cross that he might have a 
purified church. (See Eph. 5:26, 27.) No Christian ought to 
rest until this object of his Kedeemer's passion is accomplished in 
him. (See Hebrews 13 : 12.) " The word has two meanings. (1) 
it signifies to consecrate, to separate from earth and common use 
and devote or dedicate to God and his service. (2) It means to 
make holy or pure. The prayer of Christ may be understood in 
both senses. He prayed (1) that they might be wholly conse- 
crated to the work of the ministry, and separated from worldly 
concerns. (2) that they might be holy and patterns of holiness 
to those to whom they announced the salvation of God." (Clarke^ 
This is the second reason why he wanted them sanctified. 

Verse 20. This verse teaches that this experience of sanetifi- 
cation is for believers only. Sinners are not candidates for this 
experience. It is for laymen as well as preachers — ' ' all those 
which shall believe on me through their word. ' ' 

Verse 21. This is the third reason for their sanetification — 
Christian union. Strife (such as they had just been in) among 
Christians indicates the need of entire sanetification. ''That the 
world may believe." This is the fourth reason for their saneti- 
fication. There is no experience that convicts the unsaved like 
holiness. A revival of holiness furnishes the very best evidences of 
Christianity. Christian love for the brethren is so different from 
anything in this world that the unsaved do not believe its pos- 
sibility until they see it. Then they must acknowledge that it is 
not a native of this world, but must have been imported from a 
better world. It is the spiritual power of perfect love and not 
argument that will win this world. 

Verse 22. The glory that he gave them was the right, power 
and privilege to become the sons of God. (John 1:12; 1 John 
3:1.) 

Verse 23. He desired their sanetification that they might be 
' ' perfected in one ; ' ' brought into the experience of perfect love, 
which is Christian Perfection, the result of sanetification. 

Verse 24. He no more says, ' ' I pray, ' ' but ' ' I will. 1 ' It is 



ACCORDING TO ST. JOHN 



247 



his will that we should dwell with him in heaven; but it is hia 
will that we should be sanctified first, and so he prayed for their 
sanctifieation before he expresses his will. 

He wanted them sanctified for one other reason; that they 
might live with him in heaven, and see his eternal glory. This 
whole prayer begins with their regenerated condition, passes on 
through their future experience of sanctifieation (experienced at 
Pentecost) and climaxes in the glorification of heaven. Regener- 
ation, sanctifieation and glorification are the three degrees of 
salvation. Some one says there are three volumes. Justification, 
sanctifieation and glorification. The first two we may read and 
digest here. The third volume is not yet out. 

Verse 25. He calls God, his Father in verse 1; "holy Father" 
in verse 11 as he asks that the Spirit of holiness may be poured 
out on his disciples; he calls God, "righteous Father" here, as he 
speaks of his relation to the world as governor. Notice in this 
verse the three separate contrasted parties: Jesus, the disciples 
and the world. Therefore they were regenerated before Pente- 
cost. 

Verse 26. Jesus had declared the name of God to these disci- 
ples. "And with the name all that the name represents — the 
justice, the holiness, and preeminently the Fatherhood." (Ab- 
bott.) He says that he will still further declare the name of God. 
This he did in the baptism of Pentecost. This is the way Jacob 
found out the name — by the blessing. (Gen. 32:29.) The reason 
he would thus declare the name was that the love of God might 
be in them. 



CHAPTER XVIII. 



HOLINESS ABUSED. 

The Holy Christ is Betrayed by Recreant Disciples. Vs. 1-7. The 
Cause of the Holy Jesus Does Not Need the Aid of Carnal 
Weapons. Vs. 8-10. Holy People, Like Jesus, Suffer the Will 
of the Father. Vs. 11. Holy People Have Often Been Mis- 
judged by Carnal Ecclesiastics. Vs. 12-24. Inbred Sin is the 
Cause of Backsliding. Vs. 25-27. Verses 28 to 40 Teach the 
Same as Verses 12 to 24. 

THE HOLY CHRIST IS BETRAYED BY RECREANT 
DISCIPLES. Vs. 1-7. 

1 When Jesus had spoken these words, he went forth with his 
disciples over the brook Cedron, where was a garden, into the which 
he entered, and his disciples. 

2 And Judas also, which betrayed him, knew the place : for 
Jesus ofttimes resorted thither with his disciples. 

3 Judas then, having received a band of men, and officers from 
the chief priests and Pharisees, cometh thither with lanterns and 
torches and weapons. 

4 Jesus therefore, knowing all things that should come upon him, 
went forth, and said unto them, Whom seek ye? 

5 They answered him, Jesus of Nazareth. Jesus saith unto them, 
I am he. And Judas also, which betrayed him, stood with them. 

6 As soon then as he had said unto them, I am he, they went 
backward, and fell to the ground. 

7 Then asked he them again, Whom seek ye? And they said, 
Jesus of Nazareth. 

Jesus and the eleven disciples crossed the brook Cedron — the 
brook of Cedars. This was east of Jerusalem, between the city and 
the Mount of Olives. Across this brook David had fled from Ab- 
salom (2 Sam. 15:23). They entered the Garden of GethsemaneJ 
Matthew says (Matt. 26:30) that they sang a hymn before they 
entered the garden. A lesson to us to praise God under even the 

249 



250 COMMENTAEY ON THE GOSPEL 



most trying circumstances. Judas who was about to betray his 
Master knew this was his favorite place of resort. (Luke 22:39.) 
So he led a band of soldiers and officers, which had been furnished 
by the chief priests and Pharisees, to the spot. This band was 
furnished with lanterns and torches. These were hardly neces- 
sary for it was the time of full moon. The Passover always took 
place upon the full of the moon. They might have thought that 
he would hide in shrubbery. The reason they took him by night 
was because they feared the people. John also states that they 
were furnished with weapons, as if he were a brigand. He keenly 
felt the insult. (Luke 22:52.) Holiness does not stupefy us so 
that we do not know when we are insulted or abused. 

Jesus was not taken unawares. He knew just when and what 
was coming. He might have avoided it. His sacrifice was volun- 
tary (John 10:18) otherwise there had been no merit in it. So 
he stepped forth to attract attention to himself that his disciples 
might escape. 

Jesus asked Judas (John 18:4) who led the band "Whom 
seek ye ? ' 7 

The reply was li Jesus of Nazareth." His question drew out 
an avowal of whom they sought and caused them to pronounce 
that sovereign name — Jesus. 

John introduces a fine rhetorical stroke here expressing his 
astonishment and indignation thus, "And Judas which betrayed 
him was standing with them." John is amazed that Judas, so 
trusted by his Jesus had the effrontery and brazenness to stand 
there in the presence of his betrayed Master. It is the outburst 
of the righteous indignation of the beloved John. How true it 
is that the world can never hurt the cause of God until disciples 
betray it. Injury comes from the inside — not from infidelity on 
the outside. 

Conscience smitten, in the presence of holy manhood the band 
fell backward to the ground. How will men tremble when he 
sits upon his throne! At the sight of his glorified humanity 
heaven and earth are to flee away. (Rev. 20:11.) After this 
exhibition of his power, they were without excuse for their mis- 
deeds. 



ACCORDING TO ST. JOHN 



251 



THE CAUSE OF THE HOLY JESUS DOES NOT NEED 
THE AID OF CARNAL WEAPONS. Vs. 8-10. 

8 Jesus answered, I have told you that I am he : if therefore ye 
seek me, let these go their way : 

9 That the saying might be fulfilled, which he spake, Of them 
which thou gavest me have I lost none. 

10 Then Simon Peter having a sword drew it, and smote the 
high priest's servant, and cut off his right ear. The servant's name 
was Malchus, 

To the same question again asked, he replied that he was Jesus 
and requested that his beloved disciples might be allowed to 
depart. He thought only of their safety — not his own. He still 
stands between his disciples and justice in much the same manner 
and says, "Let these go free" and gives himself instead; and 
pleads in heaven the merits of his sacrifice. His disciples could 
render him no further aid. What a sacred thought for their re- 
membrance, that the last thing he did before his arrest was to 
plead for their safety! John sees in this the fulfilment of his 
prayer to his Father. (John 17:12.) This was the beginning 
of their deliverance which was to be not merely from temporal 
but also from spiritual death. 

The impetuous Peter drew his sword and struck off the ear of 
Malchus, the servant of the high priest. Malchus had probably 
already laid his hands upon Jesus. The sword is a carnal weapon. 
Christianity has won its greatest conquests — not by force of 
arms, but by its moral power. When it has attempted to win its 
way by force of arms it has always been defeated. God's people 
win their victories by allowing their enemies to do the fighting. 
God fights the battles of his people. The Reformation failed in 
France because, they took the sword to fight their enemies. It 
succeeded in Germany because Luther would not allow his mili- 
tary friends to draw the sword in defense of the truth but put his 
trust solely in God. Jesus healed the wounded servant at a word. 
(Luke 22:51.) But the eyes of his enemies were blinded even 
at this revelation of his power. 



252 



COMMENTARY OX THE GOSPEL 



HOLY PEOPLE LIKE JESFS SUFFEB THE WILL OF THE 
FATHEE. Vs. 11. 

11 Then said Jesus unto Peter, Put up thy sword into the sheath : 

the cup which my Father hath given me, shall I not drink it? 

Jesus told Peter to put up his sword. It was of no use to 
attempt to thwart the divine purpose. How many like Peter seek 
to fly in the face of the divine will. God permits or sends all 
seeming ill, that comes to us. The thing for us to do is not to 
seek to change the inevitable but seek to suffer with meekness 
the divine will. How much distress of soul would this save us, if 
we kissed the rod. God gives us all our cup of sorrow to drink. 
We can not avoid it. ''In all our troubles, of which every drop is 
measured out, so that there is not one too many, or too few, let 
us meet every temptation to impatience or deliverance with our 
Lord's "'The cup which my heavenly Father hath given me, shall 
I not drink it?' " Every holy soul like Jesus must pass through 
his Gethsemane. 

HOLY PEOPLE HAVE OFTEX BE EX MISJUDGED BY 
CAEXAL ECCLESIASTICS. Vs. 12-24. 

12 Then the band and the captain and officers of the Jews took 
Jesus, and bound him. 

13 And led him away to Annas first ; for he was father in law 
to Caiaphas, which was the high priest that same year. 

14 Now Caiaphas was he, which gave counsel to the Jews, that it 
was expedient that one man should die for the people. 

15 And Simon Peter followed Jesus, and so did another disciple : 
that disciple was known unto the high priest, and went in with Jesus 
into the palace of the high priest. 

16 But Peter stood at the door without. Then went out that other 
disciple, which was known unto the high priest, and spake unto her 
that kept the door, and brought in Peter. 

17 Then saith the damsel that kept the door unto Peter, Art not 
thou also one of this man's disciples? He saith, I am not. 

18 And the servants and officers stood there, who had made 
a fire of coals ; for it was cold : and they warmed themselves : and 
Peter stood with them, and warmed himself : 

19 The high priest then asked Jesus of his disciples, and of his 
doctrine. 

20 Jesus answered him, I spake openly to the world ; I ever taught 
in the synagogue, and in the temple, whither the Jews always resort ; 
and in secret have I said nothing. 



ACCOEDING TO ST. JOHN 



253 



21 Why askest thou me? ask them which heard me, what I hare 
said unto them : behold, they know what I said. 

22 And when he had thus spoken, one of the officers which stood 
by struck Jesus with the palm of his hand, saying, Answerest thou the 
high priest so? 

23 Jesus answered him, If I have spoken evil, bear witness of the 
evil : but if well, why smitest thou me? 

24 Now Annas had sent him bound unto Caiaphas the high priest. 

If we think we can live so holy that all men will recognize it, 
we are mistaken. Then the band took Jesus. This band was 
composed of three parties — the Konian soldiers, the captain and. 
the temple officers. They were too timid to take him except when 
together. 

They led him first to Annas, then to Caiaphas, who had prophe- 
sied that one man should die for the people. (See John 11:50.) 
Some have thought that John indulges here in sarcasm. The of- 
fice of the high priest was a life tenure before the Jews were 
subjugated by the Eomans. Since the subjugation, the Eomans 
had appointed them. It looks as if John considered this appoint- 
ment an empty honor. 

So Peter followed the procession at a distance. ' ' So did an- 
other disciple" says John. This is doubtless his modest way of 
saying that he was that other disciple. We see another instance 
of his modesty in John 21:24. Some people are too severe on 
Peter. If he had not loved Jesus, he would not have followed him 
at all. It was better under the circumstances to have followed 
him afar off than not at all, like the other nine. 

This other disciple went into the court of the high priest. The 
translation palace is not correct. This court was open to the sky 
— the building being built in a quadrangle about it. In the midst 
of this court a brazier filled with burning coals gave out heat, for 
the night was cold. This other disciple, who was known to the 
high priest went out, and brought in Peter. The young woman 
who kept the door challenged Peter, asking if he were not a 
disciple of Jesus. Peter denied it; probably in order to get ad- 
mitted. 

Peter stood with the servants and officers warming himself at 
the fire for the nights are often chilly in Palestine at the time of 
the Passover. The trial was going on in one of the rooms of the 



254 COMMENTARY ON THE GOSPEL 



high priest's palace that opened upon the court. (We refer our 
readers to our commentaries on Matthew, Mark and Luke for 
comments on the phases of Peter's denial, peculiar to the other 
writers.) 

The high priest examined Jesus as to his doctrine. Doubtless 
this was the first time that these two parties had met. When the 
high priest asked him of his doctrine, notice the reasonableness 
of his answer. He told him he had constantly spoken openly ; had 
done nothing in secret. It was singular that he should be asked 
as to what his doctrine was, when he had been everywhere declar- 
ing it for more than two years. Jesus was reasonable in all his 
replies. He showed their unreasonableness, in that they were 
trying virtually to get him to accuse himself. If they had any 
charges, it was their duty to make them. This whole trial before 
Annas, Caiaphas and Pilate was unjust. Sin is the height of in- 
justice, and it never manifested its unjust nature more than when 
it condemned and crucified Jesus. Holv people can expect little 
justice from those possessed of the carnal mind -. 

One of the officers in defence of the high priest at this point, 
struck Jesus. Paul received like treatment under similar cir- 
cumstances. (Acts 23:3'.) Some people think they must de- 
fend their ecclesiastics, right or wrong. 

Again Jesus shows his reasonableness, by asking the question, 
If I have done evil prove it, and if not why do you strike me ? He 
defended himself. "Christ forbids defence with the hand, not 
with the tongue.' ' (Luther.) He forbade Peter's use of the 
sword, but defended himself by argument. Chrysostom says, 
* ' Think on him, who said these words, on him to whom they 
were said, and these words will with divine power, cast down all 
wrath which may rise within thy soul." 

INBRED SIN IS THE CAUSE OF BACKSLIDING. Vs. 25-27. 

25 And Simon Peter stood and warmed himself. They said 
therefore unto him, Art not thou also one of his disciples? He denied 
it, and said, I am not. 

26 One of the servants of the high priest, being his kinsman 
whose ear Peter cut off, saith, Did not I see thee in the garden with 
him? 

27 Peter then denied again : and immediately the cock crew. 



ACCORDING TO ST, JOHN 



255 



Now Peter met the test and flinched. What caused Peter to be 
so resolute a while before this, and now so cowardly as to deny 
his Lord three times in the face of the enemy? Why could he be 
so brave as to be willing to fight the whole crowd, and now so 
timorous? It was because of the carnal nature in him. After he 
had been purified at Pentecost, he never knew what fear was and 
was able to face the Sanhedrin itself without flinching (Acts 
4:13.) The Pentecostal baptism makes cowards bold. It is a 
cure for cowardice and fear. 

VEESES 28-40 TEACH THE SAME AS VERSES 12-24. 

28 Then led they Jesus from Caiaphas unto the hall of judgment : 
and it was early ; and they themselves went not into the judgment 
hall, lest they should he defiled ; hut that they might eat the passover. 

29 Pilate then went out unto them, and said, What accusation 
bring ye against this man? 

30 They answered and said unto him, If he were not a male- 
factor, we would not have delivered him up unto thee. 

31 Then said Pilate unto them, Take ye him, and judge him 
according to your law. The Jews therefore said unto him, It is 
not lawful for us to put any man to death : 

32 That the saying of Jesus might be fulfilled, which he spake, 
signifying what death he should die. 

33 Then Pilate entered into the judgment hall again, and called 
Jesus, and said unto him, Art thou the King of the Jews? 

34 Jesus answered him, Sayest thou this thing of thyself, or did 
others tell it of me? 

35 Pilate answered, Am I a Jew? Thine own nation and the 
chief priests have delivered thee unto me : what hast thou done ? 

36 Jesus answered, My kingdom is not of this world : if my 
kingdom were of this world, then would my servants fight, that I 
should not be delivered to the Jews : but now is my kingdom not from 
hence. 

37 Pilate therefore said unto him, Art thou a king then? Jesus 
answered, Thou sayest that I am a king. To this end was I born, and 
for this cause came I into the world, that I should bear witness unto 
the truth. Every one that is of the truth heareth my voice. 

38 Pilate saith unto him, What is truth? And when he had said 
this, he went out again unto the Jews, and saith unto them, I find 
in him no fault at all. 

39 But ye have a custom, that I should release unto you one at 
the passover : will ye therefore that I release unto you the King of the 
Jews? 



256 



COMMENT AEY ON THE GOSPEL 



40 Then cried they all again, saying, Not this man, hut Barrahas. 
Now Barrahas was a rohber. 

They then led Jesus from Caiaphas ' palace to the judgment hall 
or palace of Pilate, who was a Gentile. They did not go in for 
they considered that it would defile them to enter the dwelling of 
a Gentile. How sanctimonious some people can be as to outward 
forms of holiness, while their hearts are full of hatred against 
real holiness. So Pilate came outside and asked them what the 
charges were against Jesus. 

They dodged the question. Instead of answering and making 
their accusation they said, If he were not an evil doer, we would 
not have brought him to you to be condemned. They did not 
want a fair trial, and they hated to submit to any decision of 
the Eomans. All they wanted of Pilate was permission to put 
him to death, a sentence they had already determined. 

Pilate makes a sarcastic reply, reminding them of their sub- 
jection to the Eomans, thus, "Take ye him and judge him ac- 
cording to your law." They knew it would do no good to judge 
him according to their law, for the Eomans would not let them 
carry out their law. So they replied, "It is not lawful for us 
to put any man to death." When the Eomans subjugated the 
Jews, among other rights which they took from the Jews was the 
power to punish criminals. 

Jesus was not to be killed by the Jewish method of stoning 
but the Eoman method of killing slaves and the worst of crimi- 
nals. Crucifixion would preserve his body from mutilation. So 
Matthew and John both note that this was a fulfilment of 
prophesy. (Matt. 20:19 and John 12:32-33.) 

So Pilate returned to the Judgment hall and asked Jesus, ' 1 Art 
thou the king of the Jews ? ' ' Jesus answered by asking him this 
question, Do you ask this because of your opinion of me or be- 
cause of what the Jews say in the matter? Whedon paraphrases 
it, "Does Pilate ask after the royalty of Jesus in a Eoman or a 
Hebrew cause? If the former than Jesus does not claim to be a 
king — that is a political king. If in the Hebrew sense, then he 
asks, 'Are you the Messiah, the anointed Prince of the realm of 
holiness ? ' Then truly he is a King ; a King of^ whom earthly 
kings are but a shadow." 



ACCORDING TO ST. JOHN 



257 



Pilate replies to the question by another, "Am I a Jew?" 
As much as to say, 1 ' I will not concern myself with these Jewish 
notions and disputes." He asks Jesus to tell him what he had 
done. He would hear his story without regard to the accusations 
of his opposers. 

J esus replies, ' ' My kingdom is not of this world. ' ' This was 
no evasion. It was a correct answer. All that he had done was 
to claim to be the Messiah. His was the kingdom of holiness 
(Eom. 12:1) in which he presides over his subjects, who are 
governed not by force but by love. He had forbidden his servants 
from fighting, because his was not a political kingdom. Here is 
condemnation of the Pope of Rome, who claims political power. 
Is he greater than Jesus Christ, that he assumes to call in the aid 
of military power and the establishment of a temporal kingdom? 

His is a kingdom of truth and he was born into this world to 
witness to the truth. Testimony was his great weapon and his 
followers have no greater instrumentality in carrying on his king- 
dom. There is nothing that disturbs Satan any more than testi- 
mony to salvation. 

' ' Every one that is of the truth heareth my voice. ' ' To be of 
the truth is to be candid and sincere in our whole life and pur- 
pose. There are some such people in all lands and in all re- 
ligions. Such people respond to the truth as it is in Jesus, when 
they hear it, for his truth always recommends itself to honest 
people. "Wherever, in all lands there is a human soul that as- 
pires to holiness, my voice will be to him a divine response." 
(Whedon.) Despite all the various classes, creeds and denomina- 
tions, there are only two classes — those who desire to be right 
and those who do not. 

Pilate closes the conversation by contemptuously asking, ' ' What 
is truth?" He would not wait for an answer, as much as to say, 
"This talk of dying for a principle is nonsense. It is mere senti- 
ment. There is no such thing as truth. Every man should act for 
what appears his best interest." The world is full of just such 
men as Pilate, who can not comprehend the status of those who 
are true to their convictions. 



258 



COMMENTARY ON THE GOSPEL 



Pilate went out to the Jews and said, "I find no fault with 
the man. 7 ' Nor has the candid outside world ever found any 
fault in him. It was an unholy ecclesiasticism that found fault 
with the holy one. It finds more fault to-day with holy people 
than the outside world. 



CHAPTER XIX. 



HOLINESS CRUCIFIED. 

Illustration of the Meekness of Holiness, Amidst Mockery, Insult 
and Crucifixion. Vs. 1-42. 

1 Then Pilate therefore took Jesus, and scourged him. 

2 And the soldiers platted a crown of thorns, and put it on his 
head, and they put on him a purple robe. 

3 And said, Hail, King of the Jews ! and they smote him with 
their hands. 

4 Pilate therefore went forth again, and saith unto them, 
Behold, I bring him forth to you, that ye may know that I find no fault 
in him. 

5 Then came Jesus forth, wearing the crown of thorns, and the 
purple robe. And Pilate saith unto them, Behold the man ! 

6 When the chief priests therefore and officers saw him, they cried 
out, saying, Crucify him, crucify him. Pilate saith unto them, Take 
ye him and crucify him : for I find no fault in him. 

7 The Jews answered him, We have a law, and by our law he 
ought to die, because he made himself the Son of God. 

8 When Pilate therefore heard that saying, he was the more 
afraid ; 

9 And went again into the judgment hall, and saith unto Jesus, 
Whence art thou? But Jesus gave him no answer. 

10 Then saith Pilate unto him, Speaketh thou not unto me? know- 
est thou not that I have power to crucify thee, and have power to 
release thee? 

11 Jesus answered, Thou couldest have no power at all against 
me, except it were given thee from above : therefore he that delivered 
me unto thee hath the greater sin. 

12 And from thenceforth Pilate sought to release him ; but the 
Jews cried out, saying, If thou let this man go, thou art not Caesar's 
friend : whosoever maketh himself a king speaketh against Caesar. 

13 When Pilate therefore heard that saying, he brought Jesus 
forth, and sat down in the judgment seat in a place that is called the 
Pavement, but in the Hebrew, Gabbatha. 

14 And it was the preparation of the passover, and about the 
sixth hour : and he saith unto the Jews, Behold your King ! 

15 But they cried out, Away with him, away with him, crucify 
him. Pilate saith unto them, Shall I crucify your King? The chief 
priests answered, We have no king but Csesar. 

16 Then delivered he him therefore unto them to be crucified. 
And they took Jesus, and led him away. 

259 



260 COMMENTARY ON THE GOSPEL 

17 And he bearing his cross went forth into a place called the 
place of a skull, which is called in the Hebrew Golgatha : 

18 Where they crucified him, and two other with him, on either 
side one, and Jesus in the midst. 

19 And Pilate wrote a title, and put it on the cross. And the 
writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 

20 This title then read many of the Jews : for the place whore 
Jesus was crucified was nigh to the city : and it was written in 
Hebrew, and Greek, and Latin. 

21 Then said the chief priests of the Jews to Pilate, Write not, 
The King of the Jews ; but that he said, I am King of the Jews. 

22 Pilate answered, What I have written I have written. 

23 Then the soldiers, when they had crucified Jesus, took bis 
garments, and made four parts, to every soldier a part ; and also his 
coat : now the coat was without seam, woven from the top throughout. 

24 They said therefore among themselves, Let us not rend it, but 
cast lots for it, whose it shall be : that the scripture migbt be ful- 
filled, which saith, They parted my raiment among them, and for my 
vesture they did cast lots. These things therefore the soldiers did. 

25 Now there stood by the cross of Jesus his mother, and his 
mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 

26 When Jesus therefore saw his mother and the disciple stand- 
ing by, whom he loved, he saith unto his mother, Woman, behold thy 
son ! 

27 Then saith he to the disciple, Behold thy mother ! And from 
that hour that disciple took her unto his own home. 

28 After this, Jesus knowing that all things were now accomp- 
lished, that the scripture might be fulfilled, saith, I thirst. 

29 Now there was set a vessel full of vinegar : and they filled a 
spunge with vinegar, and put it upon hyssop, and put it to his mouth. 

30 When Jesus therefore had received the vinegar, he said, It is 
finished : and he bowed his head, and gave up the ghost. 

31 The Jews therefore, because it was the preparation, that the 
bodies should not remain upon the cross on the sabbath day, (for 
that sabbath day was an high day,) besought Pilate that their legs 
might be broken, and that they might be taken away. 

32 Then came the soldiers, and brake the legs of the first, and 
of the other which was crucified with him. 

33 But when they came to Jesus, and saw that he was dead 
already, they brake not his legs : 

34 But one of the soldiers with a spear pierced his side, and 
forthwith came there out blood and water. 

35 And he that saw it bare record, and his record is true : and 
he knoweth that he saith true, that ye might believe. 

36 For these things were done, that the scripture should be 
fulfilled, A bone of him shall not be broken. 

37 And again another scripture saith, They shall look on him 
whom they pierced. 



ACCOBDING TO ST. JOHN 



261 



38 And after this Joseph of Arimathsea, being a disciple of Jesus, 
but secretly for fear of the Jews, besought Pilate that he might take 
away the body of Jesus : and Pilate gave him leave. He came there- 
fore, and took the body of Jesus. 

39 And there came also Nicodemus, which at the first came to 
Jesus by night, and brought a mixture of myrrh and aloes, about 
an hundred pound weight. 

40 Then took they the body of Jesus, and wound it in linen 
clothes with spices, as the manner of the Jews is to bury. 

41 Now in the place where he was crucified there was a garden ; 
and in the garden a new sepulchre, wherein was never man yet laid. 

42 There laid they Jesus therefore because of the Jews' prepara- 
tion day ; for the sepulchre was nigh at hand. 

So the Jews chose Barabbas rather than Jesus. Pilate catered 
to the popular clamor and commanded Jesus to be scourged and 
delivered him to death. The Soman method of scourging or 
whipping was a m st terrible mode of punishment. People some- 
times died under it. 

After this barbaric cruelty, mockery followed. The spirit of 
Satan in them sought to add insult to abuse. In order to mock 
his claim to royalty, they placed a mock crown of thorns upon his 
brow, and arrayed him in a purple robe. Scarlet and purple were 
royal colors. His real garment was righteousness and his real 
crown here was meekness in suffering. The Revised Version says, 
"And they came unto him and said, Hail King of the Jews. " 
They really thought like many evil jesters that they were doing 
something wonderfully bright. Matthew says they even kneeled 
to him. 

Pilate had allowed his soldiers to do what they liked to Jesus, 
and now he brings him forth to his enemies, the chief priests and 
said, ' ' I bring him to you to tell you that I find no fault in him. ? y 
Pilate said ' ' Behold the man. ' ' As much as to say I have pun- 
ished him enough now pity him. ' ' Behold the man ! 7 ' The per- 
fect man, the representative man, the sinless man, the Exemplar of 
holiness. Pilate thought that the abject, pitiful appearance of 
the sufferer, clothed in garments of ridicule would touch their 
hearts. The heart of this heathen was more tender than that of 
these ecclesiastics. 

The chief priest when they saw him cried out, " Crucify him" 
— inflict the most cruel and ignominious death known. The sight 



262 



COMMENTARY ON THE GOSPEL 



of his humiliation only increased their hatred, that knew no pity. 
O what a fearful thing is the carnal heart? Have we the carnal 
nature? It is the same evil principle that crucified Jesus. Will 
we tolerate or make excuse for the existence of the carnal mind? 
Sin in the heart condemns Christ. 

Pilate wishes to throw the guilt on them and says, "Take ye 
him and crucify him; for I find no fault in him. I can not do it. 
You can crucify him if you please, and take the responsibility. ' ' 
Pilate had a responsibility although he tried to throw it upon the 
Jews. He could have released Jesus. Although the Jews as- 
sumed responsibility in the matter it did not release Pilate from 
his share of the responsibility. How many people seek to do that 
very thing — try to throw their own responsibility on some one 
else. 

The Jews then undertake to cite the law to enable them to kill 
Jesus. Was there ever an ecclesiastical pemv eution that did not 
seek to justify itself by some law? (See John 10:33.) These 
Unitarians knew that he claimed to be the Son of God. Modern 
Unitarians seem duller of comprehensions. They try to make his 
words mean something else. 

When Pilate heard this he was disturbed. He had already 
been told by his wife concerning her dream. (Matt. 27:19.) So 
he entered his palace again and examined Jesus again, asking 
"from whence he came." But Jesus made no reply. He knew 
when to keep silence. Pilate was a coward. He was seeking to 
find a way out of guilt instead of refusing to do wrong. Jesus 
would give him no more light, because he was untrue to his 
present light. Pilate was nettled because Jesus refused to speak. 
Here was a man that feared nothing, and stood in conscious dig- 
nity before Pilate, a victor in moral courage. He said, ' ' Knowest 
thou not that I have power to crucify thee?" Yes he did have 
the power, but no right to do it. "This very boast was a self- 
conviction of injustice. No just judge has any such power as 
this, to punish or to loose (see 2 Cor. 13:8) but only patiently to 
inquire and give sentence according to truth." (Alford.) 

Pilate could not have the power to commit Jesus to his enemies 
if God had not permitted it. God permitted Pilate to crucify 
Jesus. He did not permit the Jews to crucify him. Consequently 



ACCORDING TO ST. JOHN 



263 



Caiaphas, who forced Pilate to do that which he could not do 
himself, and which Pilate did not want to do, was the bigger 
sinner. Do not blame Pilate unless you are guiltless. He did not 
stand by principle. Do you always? Another reason why the 
sin of Caiaphas and the Jews was greater than that of Pilate was, 
they had greater light. 

Pilate now sought to release him but the enemies of Jesus 
were desperate- They frightened the weak minded man by im- 
plied threats that they would accuse him to the jealous, suspicious 
Emperor of Eome, Tiberius Caesar. If they could make him be- 
lieve that Pilate had released and defended a pretender to the 
throne of Judah, Pilate would lose his life. Pilate was now thor- 
oughly frightened, and took the judgment seat in a place called 
Gabbatha, or The Pavement, (it was his usual place of giving 
judgment) and delivered Jesus over to his enemies saying, Behold 
your King. 

It was about the sixth hour. Some have thought there is a 
contradiction here between John and Mark (See Mark 15:25). 
But Mark does not say that Jesus was crucified at exactly the 
third hour, (9 A. M.), nor does John say here that it was ex- 
actly the sixth hour. He says, il About the sixth hour." The 
ancients were not so precise about time as we are. 

But the Jews were in a hurry as it was the preparation day 
for the Passover Sabbath. So we see the Jewish Sabbath being 
Saturday, this day on which Christ was crucified was Friday. 
Hence called Good Friday. 

The Jews replied to Pilate, "Away with him, away with him, 
Crucify him. ' ' They were wonderfully loyal to Caesar all of a 
sudden. These Jews who were always chafing under the Eoman 
yoke, now cry "We have no king but Caesar," To what lengths 
will men not go in fighting the holiness of God? They acknowl- 
edge the Roman yoke, and in their eagerness to get rid of Christ, 
they renounce their allegiance to God and set an earthly king 
in his place, and thus are guilty of the usurpation and blasphemy 
of which they accuse Christ. All opposition to truth and holiness 
is both unscriptural and unreasonable. Many people prefer the 
cruel bondage of sin rather than the easy yoke of Christ. 

Therefore the Roman soldiers took Jesus and led him away 



264 



COMMENTARY ON THE GOSPEL 



having placed his cross upon his shoulders or as the Revised 
Version has it, " Bearing his cross for himself. ' ' They came to 
"the place of a skull; 11 so called probably because it was shaped 
like a skull. Golgotha is the Hebrew and Calvaria, the Latin 
word. Here they crucified him. Crucifixion was the most shame- 
ful and fearful death known in those days. It was a lingering 
death. For hours he hung upon the cross. No vital part of his 
body had been pierced when he was nailed by his hands and feet 
to the cross. He literally wore out, tortured by pain and burned 
up by raging thirst and fever. The erection of the cross, threw 
his bones out of joint and there he hung hour after hour. 

"O Lamb of God was ever grief 
"Was ever pain like thine ! ' 7 

Then Pilate wrote a title and placed it over his cross, ' 1 Jesus 
King of The Jews. ' ' Condemned persons usually had the accusa- 
tion put upon them, or borne before them to the place of execu- 
tion. It was thus put upon the cross as a warning, not to commit 
the same offense. Pilate not only meant to say, his crime is that 
he claimed to be King of the Jews, but he wished to sting the 
Jews also. Compare this title with the same in the other three 
Gospels. The variations are only verbal. Because the place of 
execution was so near the city many of the Jews read it. 

It was written in the three great languages of the world — 
Latin, Hebrew and Greek. These languages have exerted a great 
influence upon the world and are still taught. These inscriptions 
in three languages unconsciously symbolized that the atonement 
was not confined to the little Jewish nation but it was for all men. 

This inscription very much displeased the chief priests, and 
they asked Pilate to change it. But Pilate refused. Thus he at 
the same time revenged himself on the chief priests and made 
himself secure with Caesar. But Pilate replied, "What I have 
written, I have written.' 7 That is to say, "I shall not erase 
or change it. ' ' Thus in spite of their attempt to put down the 
claim of Jesus by the Providence of God, his claim shines out the 
more conspicuously, and aggravating and mocks his enemies. 

It was the custom to allow the executioners to take the gar- 



ACCORDING TO ST. JOHN 



265 



merits of those who were crucified, and so the four soldiers divided 
the garment among them — each taking a fourth part, but they cast 
lots for the inner tunic. This had been prophesied hundreds of 
years before. (Ps. 22:18.) (Nothing so hardens and brutal- 
izes as gambling.) And after all this, these priests were so 
blinded that they failed to see that this fulfilled prophecy. Yet 
they knew a great deal about the scriptures. They were spiritually 
blind. A man may know a good deal about the scriptures and yet 
not see the simplest truths. 

Woman has ever been a constant follower of Jesus. She was 
last at the cross and first at the sepulchre. His mother, aunt, 
Mary, wife of Cleopas and Mary Magdalene were close by the 
cross. Now the sword pierced Mary's heart just as had been 
prophesied by Simeon (Luke 2:35). But notwithstanding her 
disappointment at his fate her maternal instincts kept her true 
to her son. The end of all her hopes for him must have greatly 
tried her faith. 

Jesus saw her standing near by and John the writer; who had 
closely followed him since he was arrested and is here called ''the 
disciple whom Jesus loved." Love for Jesus led John to follow 
Jesus through evil as well as good report. 

He said to her ' ' Woman. ' ' This was a term of respect. He 
does not however call her Mother, because his relation to his 
Heavenly Father overshadowed all human relations in this great 
hour of the world's Atonement. He addressed her by the same 
title in John 2:4. Amidst his great agony, he could gasp out these 
expressions of love and tender solicitude in providing for the 
declining years of her who had been his mother in the flesh and 
who at this time must have been at least advancing towards 
middle age. Hereafter he was to be known after the flesh. (See 
John 20:17; 2 Cor. 5:16.) Thus Jesus, in looking after the wel- 
fare of others exemplified in his last moments that his mission was 
self-sacrifice for the good of mankind. No wonder John in 
writing this Gospel mentioned this incident, which must ever have 
held an important place in his heart and memory. 

From that hour Mary had gained a new son. John was a 
worthy son too. John was greatly honored in being permitted 
to care for the mother of Jesus in her old age. Any of us would 



266 



COMMENTARY ON THE GOSPEL 



have counted it a great privilege to have received this charge. 
But we all have the same privilege in a sense. The mother of 
Jesus is still with us: Not as the Virgin Mary but as the church 
of God. For Jesus said, "Whosoever shall do the will of my 
Father which is in heaven, the same is my brother and sister and 
mother." (Matt. 12:50.) Are we then cherishing the mother of 
Jesus (the saints) as we should? Mary was a quiet, holy woman, 
but she was not divine. Mary was among the women who prayed 
in the upper room at the Pentecost (Acts 1:14). After that she is 
mentioned no more. Surely if she had been divine, and to be wor- 
shipped as Eoman Catholicism insists, she would have been men- 
tioned in the epistles. But there is no allusion whatever to her 
there. 

Jesus now knew that all things were accomplished, that he had 
set out to do: the fulfilment of all the prophecies had taken 
place but one concerning him; his life teachings, sufferings, and 
crucifixion. The unfulfilled prophecy was in the draught given 
him to drink. (Ps. 69:21.) He cried, "I thirst." The fever 
arising from the dislocation of the joints when the cross was set 
up in the earth, the pain, the agony of that sleepless night, and 
the scourging must have created after those dreadful hours on 
the cross, a raging thirst. So they put a sponge full of vinegar 
upon a reed of hyssop and held it up to his mouth for him to 
drink. They had offered him before this, drugged wine to 
stupefy him and deaden the pain, which he had refused. (Matt. 
27:34.) Now for the first time, having finished the atonement 
and cared for his mother, he alludes to his own sufferings, and 
receives the draught that gives strength for his expiring cry, and 
he cries, "It is finished. ' ' The atonement had been completed and 
full salvation from sin and its guilt was provided by his death 
which took place immediately after the utterance of these words. 
He spoke (as recorded) seven times upon the cross. This was 
the sixth saying and is wonderfully significant as we compare it 
with his first recorded utterance, "Wist ye not that I must be 
about my Father's business?" (Luke 2:49.) 

" Bowed his head and gave up the ghost. " (Spirit.) He vol- 
untarily gave up his life as the bowing of his head proved. ' ' He 



ACCORDING TO ST. JOHN 



267 



humbled himself and became obedient unto death, even the death 
of the cross." (Phil. 2:8.) 

It was the preparation day for the Passover Sabbath and 
hence was considered a high day and they wanted him taken away 
at once so as not to defile the sanctity of the Sabbath. These 
ritualists who had just killed him by the most cruel and unjust 
punishment were so scrupulous that they could not bear to have 
his body hang on the cross over the Sabbath, for they thought 
it would violate the law of Moses, (Deut. 21:23) which required 
immediate burial. The Eomans in such cases left the body to 
rot. So they asked Pilate that his legs might be broken. By 
breaking the legs all the weight of the body would come upon 
the nailed hands, making the pain still more terrible, and would 
hasten death. The legs of criminals were usually broken by 
striking the ankle with an iron hammer. 

When they came to Jesus they found that he was dead already. 
The sufferer often lived in agony for two or three days. But 
Jesus had already yielded up his spirit. 

But to make it certain that he was dead, a soldier thrust a 
spear into his side. Thus God overruled that the fact of his 
resurrection might be beyond dispute. No honest man could 
say it was a fictitious death — only a swoon. His enemies them- 
selves made the certainty of his death beyond all question, for the 
same Jews who clamored for his death, were the very ones who 
clamored for his burial. (Verse 31.) Pilate was surprised to 
learn that he was dead but believed what the soldier's spear put 
beyond all doubt. Blood and water poured out of his side. Mod- 
ern science tells us that when death ensues from that form of men- 
tal anguish called "A broken heart," the blood separates into its 
thick serum and watery part. His mental anguish was greater 
than his physical pain. "His great heart broke that mine might 
be made whole." (Bishop Simpson.) The broken heart of Jesus 
is a speaking commentary on the awful nature of the load of sin 
under which he suffered and which slew him. 

John here calls the attention of the reader to the fact that he 
himself saw the piercing of the side of Jesus and the water and 
blood gush from his side and considered this a very important 
fact. When Jesus comes again the scar of the spear will be a 



268 



COMMENTABY ON THE GOSPEL 



mark of honor (Eev. 5:6). " Blood stands for remission, water 
for regeneration; blood for atonement, water for purification. 
The two must always go together. They both flowed from the 
wounded side of our Eedeemer. " (Henry.) Toplady in his im- 
mortal hymn, "Bock of Ages," likes the water and blood to re- 
generation and sanctification. 

"Let the water and the blood, 
From thy wounded side which flowed 
Be of sin, the double cure, 
Save from wrath and make me pure." 

John was writing to the Jews, and was very anxious to con- 
vince them, that Jesus was the Christ. So he shows quite fre- 
quently how Jesus fulfilled prophecy. So John could say prophecy 
was fulfilled. He could say the Scriptures prophesied "not a 
bone of him should be broken. ' ' He could say, ' ' I was at the 
crucifixion as an eye witness. His body was not mangled except 
by the thorns, the nails and the spear. Not a bone was broken. 
This was a fulfilment of the Paschal Lamb which was a type 
of Jesus." (Exodus 12:46, and Numbers 9:12.) An unseen 
hand kept the body from mutilation. Jesus was the real Lamb — ■ 
the Lamb of God. (John 1:29.) Whedon says, "This bodily in- 
violable wholeness, belonging both to the emblematic and real 
victims, must, moreover be taken with all the momentous import 
it contains. Christ's whole nature is perfect before God and 
man : hence is he acceptable to God completely and perfectly, and 
should be accepted by man in all the same completeness and per- 
fectness. Thereby we aspire to the same perfection; and thereby 
becoming the very body of Christ, we finally attain its own per- 
fectness, and become acceptable, once and forever, before God 
the Father Almighty." 

John quoted another prophecy (Zech. 12:10; Psalms 22:16). 
As regards the piercing of his side. He guards it also in Eev. 
1:7. It was sin that pierced his side. By clinging to our sins 
we endorse the sin principle that pierced him. We shall either 
look upon him in penitence as did many of the Jews at Pente- 



ACCORDING TO ST. JOHN 



269 



cost or we shall look upon him in impenitence, as the Judge, 
coming in the clouds of heaven. (Rev. 1:7.) 

After the soldiers had pierced the side of Jesus and his 
enemies were satisfied that he was dead, there came a wealthy 
man named Joseph of Arimathea, who was a secret disciple of 
Jesus, and besought Pilate that he might take away the body of 
Jesus and bury it. Little is known of Joseph, except that he was 
rich, (Matt. 27:57) and was a member of the Sanhedrin (Mark 
15:43). He was probably not present at the meeting of the 
Sanhedrin when Jesus was condemned, as the meeting was evi- 
dently arranged in haste. Divine providence had arranged that 
the body should come into the possession of friends so that no 
violence should be done to it. Thus was fulfilled the prophecy 
of Isa. 53:9. His friends took down the body that his enemies 
had nailed to the cross. It was by the permission of Pilate taken 
out of the hands of his enemies. Joseph, being rich could give it 
a fitting burial. 

Nicodemus, another man of whom we have nearly lost sight 
came to assist Joseph. His interview with Jesus had not been in 
vain. (John 3:1.) Notice, the openly professed disciples of 
Jesus had nothing to do with his burial. Enemies could not say 
they had done anything deceptive as to his burial and resurrec- 
tion. Notice rich men brought costly offerings to his birth and 
also at his death. They wrapped his body in costly spices. 
Nicodemus like Mary (John 12:3) by his costly gift showed his 
great love. So the body was wrapped in linen and spices (prob- 
ably pulverized). 

By comparing Matthew 27:60, we see that the crucifixion took 
place on the land of Joseph, in whose tomb Jesus was buried. It 
was a new tomb — never used, so that his enemies could not say 
it was another man who arose. Sin entered into the world midst 
the scenes of a garden. The atonement was made in a garden. 
Jesus has forever hallowed the grave and spoiled it of its terror. 



CHAPTER XX. 



HOLINESS HAS A RESURRECTION. 

The Edicts of Priests and the Contempt of Men May Bury the 
Holy, for a Time But Not Forever. Vs. 1-21. The Holy Spirit 
Received in a Measure Before Pentecost. Vs. 22-23. Doubt 
in Partially Sanctified Disciples is One of the Phases of In« 
bred Sin. Vs. 24-31. 

THE EDICTS OF PEIESTS AND THE CONTEMPT OP MEN 
MAY BURY THE HOLY FOR A TIME BUT NOT 
FOREVER. Vs. 1-21. 

1 The first day of the week cometh Mary Magdalene early, when 
it was yet dark, unto the sepulchre, and seeth the stone taken away 
from the sepulchre. 

2 Then she runneth, and cometh to Simon Peter, and to the 
other disciple, whom Jesus loved, and saith unto them, They have 
taken away the Lord out of the sepulchre, and we know not where 
they have laid him. 

3 Peter therefore went forth, and that other disciple, and came to 
the sepulchre. 

4 So they ran both together : and the other disciple did outrun 
Peter, and came first to the sepulchre. 

5 And he stooping down, and looking in, saw the linen clothes 
lying ; yet went he not in. 

6 Then cometh Simon Peter following him, and went into the 
sepulchre, and seeth the linen clothes lie, 

7 And the napkin, that was about his head, not lying with the 
linen clothes, but wrapped together in a place by itself. 

8 Then went in also that other disciple, which came first to the 
sepulchre, and he saw, and believed. 

9 For as yet they knew not the scripture, that he must rise again 
from the dead. 

10 Then the disciples went away again unto their own home. 

11 But Mary stood without at the sepulchre weeping : and as she 
wept, she stooped down, and looked into the sepulchre. 

12 And seeth two angels in white sitting, the one at the head, 
and the other at the feet, where the body of Jesus had lain. 

13 And they say unto her, Woman, why weepest thou? She saith 



271 



272 



COMMENTARY ON THE GOSPEL 



unto them, Because they hare taken away my Lord, and I know not 
where they have laid him. 

14 And when she had thus said, she turned herself back, and 
saw Jesus standing, and knew not that it was Jesus. 

15 Jesus saith unto her, Woman, why weepest thou? whom seekest 
thou? She, supposing him to be the gardener, saith unto him, Sir, if 
thou have borne him hence, tell me where thou hast laid him, and I 
will take him away. 

16 Jesus saith unto her, Mary. She turned herself, and saith unto 
him, Rabboni ; which is to say, Master. 

17 Jesus saith unto her, Touch me not ; for I am not yet ascended 
to my Father ; but go to my brethren, and say unto them, I ascend 
unto my Father, and your Father ; and to my God, and your God. 

18 Mary Magdalene came and told the disciples that she had 
seen the Lord, and that he had spoken these things unto her. 

19 Then the same day at evening, being the first day of the week, 
when the doors were shut where tbe disciples were assembled for fear 
of the Jews, came Jesus and stood in the midst, and saith unto them, 
Peace be unto you. 

20 And when he had so said, he shewed unto them his hands and 
his side. Then were the disciples glad, when they saw the Lord. 

21 Then said Jesus to them again, Peace be unto you : as my 
Fatber hath sent me, even so send I you. 

We have here first of all an illustration of the attachment of 
loving hearts, that Jesus made while on earth. All through the 
long hours that his body lay in the tomb, the tender, loving 
women were in the deepest sorrow. The love of Mary Magdalene 
could not wait hardly for the Sabbath to pass. Before light she 
was at the tomb to perform the loving service of embalming his 
body, which she thought had been neglected. But when she got 
to the tomb, great was her surprise. She found it empty and 
thought his enemies must have taken away the body. So she ran 
to tell his disciples. Women were the first then", to tell the story 
of the empty tomb. Woman was "last at the cross and first at 
the sepulchre." Blessed First Day of the Week! Ever after to 
be commemorated while time lasts, as the memorial of the com- 
pletion of the atonement. No wonder the disciples henceforth 
with the approval and presence of Jesus, met on this day to 
worship. 1 ' On Sunday he chose to rise, because on this day began 
the creation of the world, with the calling into being of light ; the 
light which is the life of the created world was to have one birth- 
day with the life which is the life of the restored world. Sunday, 



ACCORDING TO ST. JOHN 



273 



rhe day of Christ's resurrection, is the Lord's Bay, (Rev. 1:10); 
this day has been set apart by the church gathered together 
through the preaching of the Resurrection, as the day for the 
services of divine worship." (Besser.) "As the resurrection is 
the great fact, so the day of its occurrence is the great day of 
Christianity. From the time of the Apostles, its weekly return 
has been called by the name of The Lord's Day; and to this 
epoch of the new creation of all things, marked by tne new life 
of Christ, all the permanent sanctity of the primeval Sabbath 
was transferred." (William Smith.) 

Mary started back on the run when she saw the empty tomb, 
and found Peter and John, who must have been on the way, and 
told them that some one had taken away the Lord from the 
sepulchre. She thought the Pharisees had stolen the body. 

The disciples, then, went to the sepulchre in haste. The 
disciple whom Jesus loved outran Peter. We fancy his great 
love for the Master had something to do with his running. John 
was doubtless this disciple. He was more fleet of foot than 
Peter, but not so courageous, for Peter went into the sepulchre 
boldly. 

Within the sepulchre they saw the linen in which Joseph and 
Nicodemus had wrapped Jesus. They also saw the napkin 
wrapped together in a place by itself. Wrapping the napkin — 
taking such care of it would show that the body had not been 
stolen by the enemies of Jesus. They would not have stopped 
to wrap together the napkin. We have here a lesson on the im- 
portance of order and neatness in little things. In this supreme 
moment of the world's history, when the great historical fact 
of the resurrection of Jesus occurred, which was the crowning 
proof of the Christian system, nothing was forgotten, even to the 
smallest details. Whether Jesus or angels folded up the napkin, 
we do not know. But neither human friends nor enemies would 
have thought of it. 

Then John went into the tomb and saw it empty, and the con- 
viction that Jesus had arisen instantly flashed upon him. Peter 
did not grasp the truth as soon as John. The latter had kept 
close to Jesus during the trial and at the cross, and doubtless 
the sayings of Jesus concerning his resurrection flashed upon his 



274 



COMMENTARY ON THE GOSPEL 



remembrance. Love for Jesus, such as John possessed, saw far 
ahead of the mind of the fickle Peter. There are saints in the 
church to-day, whom Jesus loves and who so love him and hold such 
close communion with him that they see far ahead of many others 
in spiritual things. It is love that gets spiritual intuitions and ad- 
vanced truths. Love clears the vision of faith. John who wrote 
this account does not boast, but simply and modestly tells the 
truth. Up to this time these two disciples "knew not the scrip- 
ture" in reference to the resurrection. They knew the letter of 
the Old Testament but did not see that the resurrection of Jesus 
was prophesied. 

The disciples then returned to the home of John. Peter lived 
in Capernaum (Luke 4:31, 38). How loving John was, to 
cherish and hold onto Peter, notwithstanding his shameful de- 
nial of Jesus! These two disciples were very intimate after 
Pentecost (Acts 3:1). 

But Mary Magdalene did not go home, but remained weeping. 
And as she wept, she looked into the sepulchre, and saw two 
angels clothed in white, sitting one at the head and the other 
at the feet of Jesus. White was an emblem of their holy nature. 
John did not need the revelation of angels. Mary needed it to 
give her faith, in the resurrection. Her spiritual vision was 
not sufficiently keen to read anything in the folded napkin. 

Mary Magdalene was weeping from real sorrow. The one 
whom she had loved so much, and who had loved her so much, 
as to cast the devils out of her, was not only dead but his body 
had been stolen away, as she thought. And she could not even 
have the mournful privilege of ministering the last sacred offices 
to it. The spices she had brought with which to embalm the body 
-vrere useless. Next to the suffering of Jesus, this is one of the 
most touching scenes connected with the death of Jesus. 

The angels asked her, "Woman why weepest thou?" Jesus 
appeared first to a woman, and that one too, out of whom he 
had cast seven devils. Woman was first tempted ; she first sinned ; 
her seed was to bruise the serpent's head; she was last at the 
cross; first at the sepulchre; first to tell the news that the tomb 
was empty; and to her Jesus first presents himself. 

The angels asked her a question that we may well ask our 



ACCORDING TO ST. JOHN 



275 



own souls, "Why weepest thou?" This is a good text for an 
Easter sermon. The resurrection of Jesus ought to turn all 
sorrow into joy. Could the inhabitants of the eternal world 
speak to us, would they not say to us, " Never weep again except 
for joy, for Jesus has arisen." 

Her reply was, "They have taken away my Lord." She 
thought his enemies had stolen his body. She thought a great 
blessing was a great sorrow, simply because she did not under- 
stand it. How many times do we short sighted mortals sorrow 
because we get the wrong view of things. Her Lord was even 
mightier than she thought. He was too great for enemies to 
carry away. If it had been true that enemies had taken him 
away, well might she, and all of us weep. Well might this whole 
world be a vale of tears! But since he had arisen it should be 
a world of rejoicing. 

She had a grief that even the presence of angels could not 
assuage. As she said these words of sorrow she turned back and 
savr Jesus standing there. He was close by and yet she was weep- 
ing for his loss. Her streaming eyes and feebleness of faith 
hindered her vision and she did not recognize him. Sorrow of 
heart often hinders our seeing Jesus. 

"Woman why weepest thou?" These are the first recorded 
words of Jesus after his resurrection. They are words of con- 
solation. The angels said the same thing to her (Ys. 13). He 
says to us to-day when friends are taken away, "Why weepest 
thou? I have arisen and spoiled the grave of its power. There 
is no occasion for grief." 

Supposing him to be the gardener she replied, "If you have 
taken him away show me where you have laid him and I will 
bear him away." What a weak woman bear away the body of 
a man? This is just like love. It knows no burdens; nothing 
is too hard for it. 

Jesus said to her, "Mary." No one else could so pronounce 
her name. She recognized the well known voice of the Good 
Shepherd, who once said, "My sheep hear my voice." (John 
10:27.) It seems she had not looked directly at him, for now 
"she turned herself and said in her native Hebrew tongue, 
Eabboni." (or Master.) 



276 



COMMENTARY ON THE GOSPEL 



No doubt she would have fallen and embraced his feet, but 
' ' he saith under her, Touch me not. ' 1 The resurrection changed 
the relation of Jesus and his friends. Henceforth they were to 
know him no more after the flesh (2 Cor. 5:16), but spiritually. 
This spiritual experience was to be consummated after Pente- 
cost, which would not occur until after he had ascended to heaven. 
There would transpire that spiritual acquaintance 1 of which 
earthly material acquaintance is only a faint shadow. He allowed 
Thomas to touch him because his faith in the resurrection was 
so weak. Mary did not need the touch to convince her. She 
was already convinced. 

He gave her a message, * 1 Go to my brethren. ' ' He calls that 
little band of disciples his brethren. They had forsaken him in 
his emergency, but he still calls them his il brethren. " What 
love and condescension! " Blessed Jesus, who are these? Were 
they not thy followers? Yea, they are forsakers? How didst 
thou raise these titles with thyself? At first they were thy serv- 
ants; then disciples; a little before thy death they were thy 
friends; now after thy resurrection they are thy brethren." (Bis- 
hop Hall.) Mary had a greater privilege in giving the message 
to his brethren than in touching him. Notice he says, "My 
Father and your Father. ' ' The resurrection establishes the truth 
of the Fatherhood of God beyond all doubt. 

Mary made the mistake many of us make to-day, after we 
get salvation. We think we can make every one else see and 
believe it. So she hunted up the disciples and told them that 
the Lord had arisen and sent her to tell them. But they would 
not believe her story. (See Luke 24:11.) 

This was on the first day of the week. In the evening Jesus 
appeared among the disciples, when the doors were shut through 
fear of the Jews, and stood up in their midst. His object in 
coming was to convince them that he had arisen from the dead 
and had a resurrected body. He said to them, il Peace be unto 
you." He had promised peace. (John 14:27.) The object of 
the resurrection of Jesus was to bring peace. Notice this salu- 
tation of Jesus was given to the disciples, who were terrified for 
fear of the Jews. The fact that Jesus appeared through closed 
doors, proves no more concerning the resurrection body of the 



ACCORDING TO ST. JOHX 



277 



saints, than did his walking on the sea before his death. It was 
simply a miracle. 

When he had said this he showed them his hands and feet. 
These were unmistakable proofs of his resurrection. 

THE HOLY SPIRIT EECEIVED IN A MEASUEE BEFORE 
PEXTECOST. Vs. 22-23. 

22 And when he had said this, he breathed on them, and saith 
unto them, Receive ye the Holy Ghost : 

23 Whose soever sins ye remit, they are remitted unto them ; 
and whose soever sins ye retain, they are retained. 

He here gives them their commission to preach. This is John 's 
version of what Matthew gives in more expanded form. (Matt. 
28:18-20.) Xotice when he gave them their commission, he gave 
them a measure of the Spirit. This verse puts in a dilemma those 
who say the disciples were unsaved before Pentecost. We shall 
quote here several authorities to show that, in being faithful to 
the Scriptures, candid men consciously or unconsciously support 
our position. "It is not equivalent to ' Ye shall receive the Holy 
Ghost,' nor as a full bestowal of the power of the Spirit, which 
came not till pentecost; but as an earnest of the gift yet to be 
more fully bestowed in successive endowments through all the 
future ages of the Church. ' 1 (Abbott.) The above quoted writer 
hardly knows how to define the work of the Spirit after this time. 
We prefer Peter's explanation of Pentecost. (Arts 2:38; 15:9.) 
"This was not that full bestowment of the Holy Spirit which 
was received at Pentecost, by which miraculous powers were con- 
ferred. " (Whedon.) Here another author admits that the dis- 
ciples had the Holy Spirit before Pentecost but stumbles, not- 
withstanding the plain statement of Peter, "purifying their hearts 
by faith." (Acts 15:9.) As to miraculous gifts being the bless- 
ing of Pentecost, this is erroneous, for the disciples had already 
been exercising such gifts. Heart purity was the gift of Pente- 
cost. ' ' This was but an earnest of better things to come, — a few 
sprinkled drops of that fuller baptism wherewith they were after- 
wards to be baptized — but yet enough to teach that it was by 
Spirit-taught, Spirit-moved men, in whose breasts the heaven- 



278 



COMMENTAEY ON THE GOSPEL 



kindled fire of the true spiritual life had begun to burn, that 
the commission Jesus had been giving could alone be executed.' 7 
(Hanna.) "The higher life received from Jesus had before 
been covered and dormant, now a new consciousness of it arose 
within." In other words they came to Pentecost with the best 
experience they ever had. A soul is in a high experience before 
he receives "the second blessing." Wesley says, "This was 
an earnest of Pentecost." Brown says, "An earnest first fruits 
of the more copious pentecostal effusion. ' ' We may receive bless- 
ings before we receive the baptism with the Holy Ghost. 

Jesus sends forth his preachers to tell men the terms on which 
God remits or forgives sins, God pardons all who accept the terms 
laid down by his preachers. 

DOUBT IN PAETIALLY SANCTIFIED DISCIPLES IS A 
PHASE OF INBRED SIN. Vs. 24-31. 

24 But Thomas, one of the twelve, called Didymus, was not with 
them when Jesus came. 

25 The other disciples therefore said unto him, We have seen the 
Lord. But he said unto them, Except I shall see in his hands the 
print of the nails, and put my finger into the print of the nails, and 
thrust my hand into his side, I will not believe. 

26 And after eight days again his disciples were within, and 
Thomas with them : then came Jesus, the doors being shut, and stood 
in the midst, and said, Peace he unto you. 

27 Then saith he to Thomas, Reach hither thy finger, and behold 
my hands ; and reach hither thy hand, and thrust it into my side : and 
be not faithless but believing. 

28 And Thomas answered and said unto him, My Lord and my 
God. 

29 Jesus saith unto him, Thomas, because thou hast seen me, thou 
hast believed : blessed are they that have not seen, and yet have 
believed. 

30 And many other signs truly did Jesus in the presence of his 
disciples, which are not written in this book : 

31 But these are^ written, that ye might believe that Jesus is 
the Christ, the Son of God ; and that believing ye might have life 
through his name. 

Thomas called Dydimus (the twin) was absent and when the 
other disciples told him they had seen the Lord, he would not 
believe it. He was so sure it was an optical illusion that he 



ACCORDING TO ST. JOHN 



279 



said he would not believe it unless he could see and put his 
finger in the print of the nails and spear. He wanted the evi- 
dence of sight and touch. This is a refutal of those scoffers who 
say these disciples were credulous and were deceived in what they 
saw of Jesus. Tholuck shows the blessing that resulted from 
the doubt of Thomas thus, ' ' All things must work together for 
good to them that love God. And the effect of Thomas' doubt- 
ing is to prevent us from doubting. Thomas doubted thus, that 
all who doubt like him might be convinced like him. You are 
astonished at his skepticism; be astonished likewise at his faith, 
after the Lord had, in infinite condescension, satisfied even the 
presumptuous demands of doubt. ' ' 

Thomas was an affectionate man. He loved Jesus. At one 
time he was anxious to go to Jerusalem to die with him (John 
11:16). But his faith was weak under trial. He was in the 
mixed state, as all are who are not wholly sanctified. Depravity 
of heart caused him to doubt. Pentecost cleansed away the evil 
nature. 

Probably the reason he had not been with the disciples was 
that he believed the cause of Jesus had failed. 

His ' ' I will not believe ' ' was a mark of stubbornness. The 
attitude of the will has much to do with belief of the heart. 

After eight days, again the disciples (Thomas included) were 
in their private retreat with closed doors. As they were there the 
first day and this was eight days after, this was the next first 
day — Sunday. Thus Jesus himself sanctioned the keeping of the 
Eesurrection day as the Sabbath, which the disciples after this 
continued to do. And so have the church usually since that 
time. 

Jesus then spoke to Thomas and told him to put his finger 
in the nail prints just as he had desired. Jesus did not always 
condescend to skepticism. But in this case he did in order to 
more solidly establish the proof of the Eesurrection. Here was 
a professed disciple convinced of the truth of the Resurrection, 
who had formerly doubted. 

Here we have an instance of the tenderness of Jesus towards 
weakness. Fanatics would have crushed him, by their severity. 
Here is a lesson for us, in bearing patiently with the unsanctified 



280 



COMMENTARY ON THE GOSPEL 



and weak. Unsanetified doubting Christians, Jesus loves you* 
"We flee to thee, Lord Jesus/' so prayed Bernhard, "because 
thou didst not despise the penitent thief, nor the weeping woman 
that was a sinner, nor the woman of Canaan, who wrestled with 
thee, nor the publican at the receipt of custom, nor the disciple 
who doubted thy glory. ' 5 "Be not faithless but believing. ' ' 
The tense of the Greek here means not merely believe once but 
be habitually believing. 

Let unbroken faith be the constant employment of thy life. 
It would seem by reading verse 29, that Thomas did not reach 
forth his hand to examine, but believed after he heard and saw 
Jesus. There is a difference between unbelief and disbelief. An 
unbeliever is one who unbelieves what he has once believed. A 
disbeliever is one who has never believed. A believer may so 
undo his believing as to be after a time like the disbelieving 
around him. 

Thomas cried out, "My Lord and my God! " The Unitarians 
have been so hard put over this confession of the deity of Jesus 
that they have resorted to the singular explanation that this 
was a sudden exclamation of Thomas, who was taken by surprise 
— a kind of oath. But notice the record! "Thomas answered 
and said . . . My Lord and my God." It was not an ex- 
clamation but an answer to the challenge that Jesus had made 
to the faith of Thomas. The latter throws aside all doubts and 
declares that Jesus is the Lord. 

Jesus then said, "Because thou hast seen me, thou hast be- 
lieved ; blessed are they that have not seen but have believed. ' ' 
Faith acts quickly; it does not necessarily depend on long argu- 
mentative proof. The most of the followers of Christ have never 
had the same ocular demonstration that Thomas had, but have 
believed as he did not. There are degrees or kinds of faith. 
But real saving faith does not necessarily depend upon what we 
see, or circumstances, but on the candid, receptive attitude of 
the heart. The definition of saving faith is given in Chapter 3 : 19. 

Had the four evangelists attempted to write all that Jesus 
said and did, the New Testament would have been a big, un- 
wieldly book, which would have been of little practical value. 
The Holy Spirit led them to write just those facts that were 



ACCORDING TO ST. JOHN 



281 



necessary to the salvation of the world, and no more. Some of 
the other sayings and doings of Jesus were written by Matthew, 
Mark and Luke, but the most of them were not written at all. 

The divinity and deity of Jesus are the key note of the Gospel 
according to St. John. The object of writing this gospel was 
that men might read it and obtain salvation. (Verse 31.) Thus 
ends this greatest book that was ever written. 



CHAPTER XXI. 



ILLUSTRATION OF SUCCESSFUL MINISTRY OF HOLINESS. 

Those Called to Holiness Should Not Be Diverted From Earnestly 
Seeking It. Vs. 1-3. Jesus Gave His Disciples Comfort, and 
Joy, and They Knew that They Loved Him Before Pentecost. 
Vs. 4-25. 

THOSE CALLED TO HOLINESS SHOULD NOT BE DI- 
VERTED FKOM EARNESTLY SEEKING IT. Vs. 1-3. 

1 After these things Jesus shewed himself again to the dis- 
ciples at the sea of Tiberias ; and on this wise shewed he himself. 

2 There were together Simon Peter, and Thomas called Didymus, 
and Nathanael of Cana in Galilee, and the sons of Zebedee, and two 
other of his disciples. 

3 Simon Peter saith unto them, I go a fishing. They say unto 
him, We also go with thee. They went forth, and entered into a 
ship immediately ; and that night they caught nothing. 

This chapter has been considered, by many, to have been added 
by John to make the proof of Jesus' resurrection still more com- 
plete, by this account of his third appearance to his disciples. 
The life and death of Jesus would have been a failure but for 
his resurrection. Hence the clearness with which the resurrection 
is proved. 

The sea of Tiberias when these events took place had three 
other names: the Sea of Galilee, the Lake of Gennesaret and 
the Lake of Chinnereth. This little sheet of water is about 12 
miles long and seven miles wide. It had the most wonderful 
events take place on its bosom of any sheet of water in the world. 
This is the last account we have of any of them. This little sheet 
of water will be memorable while time lasts. It is well to com- 
pare this account with that of Luke 5:1-4, for both miracles of 
the taking of so many fish are symbolical of the taking of the 
souls of men. It was by the same sea that Jesus first met Peter, 
and Andrew, James and John. (Mark 1:16-19.) 

. 283 



284 COMMENT AEY ON THE GOSPEL 



These disciples had left Jerusalem and had gone to Galilee 
by the command of Jesus (Matt. 28:7). 

John the writer here keeps modestly out of sight and speaks 
of himself and his brother James, as "the son of Zebedee. " 
It is not known who the "two other" disciples mentioned in 
verse 2 were. 

Peter announced, that he was going back to his old employ- 
ment of fishing. He was not the kind of man to remain idle. 
He was waiting for the promised Comforter but not very much 
in prayer. Of course their fishing was a failure. They had a 
singularly unprofitable night fishing once before, just before 
they had been called to preach. Both nights' experience on 
the same lake were to teach them that without the presence of 
Jesus in their future soul-saving they would be unsuccessful. 

JESUS GAVE HIS DISCIPLES COMFOET, AND JOY AND 
THEY KNEW THEY LOVED HIM BEFOEE 
PENTECOST. Vs. 4-25. 

4 But when the morning was now come, Jesus stood on the shore : 
but the disciples knew not that it was Jesus. 

5 Then Jesus saith unto them, Children, have ye any meat? They 
answered him, No. 

6 And he said unto them, Cast the net on the right side of the 
ship, and ye shall find. They cast therefore, and now they were not 
able to draw it for the multitude of fishes. 

7 Therefore that disciple whom Jesus loved saith unto Peter. 
It is the Lord. Now when Simon Peter heard that it was the Lord, he 
girt his fisher's coat unto him, (for he was naked,) and did cast himself 
into the sea. 

8 And the other disciples came in a little ship ; (for they were 
not far from land, but as it were two hundred cubits,) dragging the 
net with fishes. 

9 As soon then as they were come to land, they saw a fire of coals 
there, and fish laid thereon, and bread. 

10 Jesus saith unto them, Bring of the fish which ye have now 
caught. 

11 Simon Peter went up, and drew the net to land full of great 
fishes, an hundred and fifty and three : and for all there were so many, 
yet was not the net broken. 

12 Jesus saith unto them, Come and dine. And none of the 
disciples durst ask him, Who art thou? knowing that it was the 
Lord. 



ACCORDING TO ST, JOHN 



285 



13 Jesus then cometh, and taketh bread, and giveth them, and fish 
likewise. 

14 This is now the third time that Jesus shewed himself to his 
disciples, after that he was risen from the dead. 

15 So when they had dined, Jesus saith to Simon Peter, Simon, 
son of Jonas, lovest thou me more than these? He saith unto him, Yea, 
Lord ; thou knowest that I love thee. He saith unto him, Feed my 
lambs. 

16 He saith to him again the second time, Simon, son of Jonas, 
lovest thou me? He saith unto him, Yea, Lord; thou knowest that I 
love thee. He saith unto him, Feed my sheep. 

17 He saith unto him the third time, Simon, son of Jonas, lovest 
thou me? Peter was grieved because he said unto him the third time, 
Lovest thou me? And he said unto him, Lord, thou knowest all things ; 
thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 

18 Verily, verily, I say unto thee, When thou wast young, thou 
girdedst thyself, and walkedst whither thou wouldest : but when thou 
shalt be old, thou shalt stretch forth thy bands, and another shall gird 
thee, and carry thee whither thou wouldest not. 

19 This spake he, signifying by what death he should glorify 
God. And when he had spoken this, he saith unto him, Follow me. 

20 Then Peter, turning about, seeth the disciple whom Jesus 
loved following ; which also leaned on his breast at supper, and said, 
Lord, which is he that betrayeth thee? 

21 Peter seeing him saith to Jesus, Lord, and what shall this 
man do? 

22 Jesus saith unto him, If I will that he tarry till I come, what 
is that to thee? follow thou me. 

23 Then went this saying abroad among the brethren, that that 
disciple should not die ; yet Jesus said not unto him, He shall not die ; 
but, If I will that he tarry till I come, what is that to thee? 

24 Tbis is the disciple which testifieth of these things, and wrote 
these things : and we know that his testimony is true. 

25 And there are also many other things which Jesus did, tbe 
which, if they should be written every one, I suppose that even the 
world itself could not contain the books that should be written. Amen. 

"When the day was breaking, Jesus stood on the shore look- 
ing at them in love and sympathy. He had not forgotten them. 
He spoke across the waters and said, " Children. 1 ' He had called 
them disciples, servants, friends; now with a fatherly love he 
calls them ''Children." St. John when he became an old man 
used the same endearing term in writing to the church (1 John 
2:1). 

"Have ye any meat?" In other words have you anything to 



286 COMMENTABY ON THE GOSPEL 



eat? They had to say, No. Their fishing had been a complete 
failure. This question and the provision Christ made to feed 
them, would seem to indicate that they had gone to fishing be- 
cause of their great hunger. The offense of the cross had 
turned the people against them and they had become destitute. 

He tells them to cast the net on the right side of the ship. 
They did so and enclosed so great a multitude of fishes that 
they could not draw the net. 

This draught of fishes no doubt instantly recalled to the mind 
of John the miraculous draught of fishes at the beginning of 
their ministry and he said to Peter, "It is the Lord." Here 
we have a distinction between love and zeal. John, the apostle 
of love recognizes more quickly that it is the Lord. (Love is 
quick in its intuitions.) While Peter acts more promptly, cast- 
ing himself into the sea and being first to reach the shore to 
meet the Lord. 

The little boat was about 200 cubits, — 300 feet, — from the 
land, and the net was full of fishes. As they get to land they 
see a fire of coals and fish and bread laid on it for their break- 
fast. Jesus performed a miracle here as truly as when he fed 
the 5,000. They would have seen the fire from the lake, if it 
had been burning when they were fishing. 

It seems there was not enough fish on the coals for the 
crowd, so he asks for some of their fish. Jesus has a heavenly 
banquet for the marriage supper of the Lamb for those, who 
now are toiling in this world, to catch men. Here he does more 
— he feeds them. If our supposition is true that the disciples 
went fishing to relieve their actual want, it teaches the lesson 
that in the business of saving souls, Jesus who is with us, will 
see that actual want is supplied, for, the laborer is worthy of 
his hire. If this is a symbol of the heavenly feast, it signifies 
that laborers for God will enjoy the fruits of their labors in 
addition to the reward Jesus directly gives. 

Now that Peter was on the shore, he shows his strength and 
impetuous nature by drawing the net to shore, and there were 
found in it, one hundred and fifty-three fishes — a big haul. The 
number of fishes is given by an eye witness to show that it was 
miraculous that the net did not break. On the former occasion, 



ACCOEDING TO ST. JOHN 



287 



it broke (Luke 5:6). Whedon uses this symbolically, saying, 
"In the former miraculous draught the net began to break. So 
the earthly Church is often distracted and rent by false mem- 
bers, by sins, and schisms; but the church of the advent will 
be an unbroken Church. ' ' We prefer to see in this and the fish- 
ing recorded in Luke 5, that the first represents the fact that 
the dissensions, in churches unsanctified, let many fish escape, 
but as surely as the Church gets the read Pentecostal blessing, 
divisions cease and the fish do not escape in that wholesale way. 
We may see some further contrasts and similiarities in the two 
fishings. "On both occasions the miraculous success was given 
after a night of disappointment. In the former case there was 
no record of the fish; in this they were carefully counted. Then 
the fish were taken into the boats on the lake; now they are 
drawn at once to the shore. Then the net was in danger of 
breaking; but here there was no sign of any such weakness. 
After the first miracle they were called to be fishers of men; 
after the second they were invited to eat with Christ.' 7 (Wm. 
Taylor.) 

They were the guests of Jesus, although it does not seem that 
he ate as on another occasion. (Luke 24:23.) 

When they were through with the breakfast Jesus said to 
Peter, "Simon, son of Jonas (or John) Lovest thou me more 
than these?" Do you love me more than the other disciples? 
Peter had told him in self-confidence that if all men foresook 
him, he would not. (Matt. 26:23.) This question of Jesus would 
remind him of his former assertion. Jesus asks Peter three 
questions, reminding him doubtless of the three times that Peter 
had denied him. 

"Thou knowest that I love thee.' ' There are two Greek 
verbs that signify to love: agapein and pliilein. The first means 
nearly the same as "to esteem highly." The second means "to 
tenderly love." Jesus uses the first in his first question asking 
Peter, if he prized him more highly than the other disciples did, 
thus reminding him of his former statement that he would stay 
by him if all others foresook him. Peter in his reply has noth- 
ing to say as comparing his love with that of the others, but uses 
the second verb. Instead of replying, "Yes I love thee more 



288 



COMMENTARY ON THE GOSPEL 



than the others do," he uses the verb, philein, "I tenderly love 
thee." It is more than an intellectual esteem. Let those who 
in order to nullify the second experience of the disciples received 
at Pentecost, deny if they can the experience of Peter, who 
loved Jesus with "a tender love" right here before Pentecost. 
Jesus did not deny or contradict it when Peter said, ' ' Thou 
knowest I love thee." 

Then again Jesus right here before Pentecost, restores the 
apostolic office to Peter saying, "Feed my lambs," "Feed my 
sheep. ' ' Surely he would not give such a charge to an unc on- 
verted man. 

Notice the second question (Vs. 16) is not so inclusive as 
the first. Jesus does not say, "Lovest thou me more than 
these?" He simply says, "Lovest thou me?" He does not 
now ask if his esteem is greater for him than that of the others. 
Peter replies with the same Greek verb, "Lord thou knowest I 
love thee tenderly." Jesus makes a different reply to Peter's 
second answer. It is not fully translated in the Authorized Ver- 
sion. His reply means more than "feed" in the Greek. It is 
' ' shepherd my sheep. ' ' Do more for them than feed them. 
The first commission was to feed the lambs (Vs. 15). The second 
commission (Vs. 16) is to feed the sheep. The word translated 
"sheep" in verse 16 is a word meaning not lambs but sheep 
partly grown, which are neither lambs nor old sheep. 

The third time vs. 17, Jesus asks a question, which is en- 
tirely different from the other two. He changes the verb from 
agapein to philein — the word Peter has been using and says, 
"Do you tenderly love me?" Peter was grieved because he asked 
him the third time. There was no doubt brought to his mind, 
the three denials of his Master — the last one with an oath — and 
it cut him to the heart. We think Jesus meant to ask the ques- 
tion thus: "Do you really tenderly love me?" He realizes that 
the keen rebuke is from one who knows his heart, and he appeals 
to the Searcher of Hearts to testify that he loves him. Jesus 
does not deny that Peter loves him tenderly. And yet some 
would say Peter was yet unregenerated. How absurd! What 
positions will men not take to bolster up a theory! Jesus then 
gives him his third commission. "Feed my sheep." The term 



ACCORDING TO ST. JOHN 



289 



rendered ' ' sheep ' ' is different here from the other two verses. 
It means ' ' full grown sheep. ' ' Thus Jesus intrusts to his apostles 
the duty of feeding and tending all the ages and degrees of Chris- 
tian experience, lambs, lambkins and sheep. Peter did not under- 
stand that this office was conferred on him alone, but on the 
others also. (See 1 Peter 5:1-3.) 

We learn here that we are to show our love for Jesus, not 
by doing extravagant things, as Peter once assayed to do by try- 
ing to walk on the water (Matt. 14:28-31), or striking off a 
man's ear (John 18:10), but by feeding the Church of Christ, 
washing the feet of the disciples (John 13:14), assisting the 
Church to the experience of heart cleansing. * 1 Feed them as 
being my sheep, and not thine; seek in them my honor and not 
thine honor; my authority and not thine own; mine not thine 
own gain." (Augustine.) Peter never forgot this charge. (1 
Peter 5:4.) 

Jesus then alludes to the manner in which Peter would die. 
Tradition says he was crucified. Verse 18 seems to describe his 
being arrested, seized, bound, led to the cross and stretched upon 
it. Peter never forgot this. (See 2 Peter 1:14.) Tradition says 
he was crucified head downward thirty years later. 

Having said these words Jesus adds, " Follow me." Jesus 
gave him the same command about three years before on the 
shores of the same sea, when he called him to be a fisher of 
men (Mark 1-17.) This second call shows that Peter was rein- 
stated from backsliding, and his commission to preach was re- 
ceived before Pentecost. 

They had now arisen from breakfast and Peter turned to 
John and wanted to know of Jesus what John should do. He 
thought he would take the matter out of the hands of Jesus. A 
lot of people are very anxious about their brother John. They 
are afraid the Lord cannot manage his own business. Jesus 
rebuked Peter, saying, "If I will that he tarry till I come." 
Jesus did not say that John would tarry until he came, but 
said, "If I should so will it, it would not be any of your con- 
cern. Your business is to follow me, and not pry into my pur- 
pose for others." How grandly Peter did it, as he unfalter- 
ingly followed Jesus the rest of his life. 



290 



COMMENT AEY ON THE GOSPEL 



The disciples misunderstood it and thought John would never 
die. John lived to a good old age — nearly a hundred — and died 
and was buried in Ephesus. 

By verse 24 we know beyond a doubt that the disciple whom 
Jesus loved was John, the author of this Gospel. 

Verse 25 is what is called in rhetoric, the figure of hyperbole 
— not intended to be used in its absolutely literal sense. The 
Revised Version omits ' ' Amen. ' ' 



SEP 24 1913 



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